Illustrated quick guide! Dogen and the Soto sect
This book is laid out vertically.
Also, the display may differ depending on the device you are viewing it on.
Dogen and the Soto Zen sect: A book that will help you to become a more mellow person and polish your character
"Zen" - what kind of image does this word conjure up?
"Strict training centered around zazen," "a simple lifestyle that doesn't own unnecessary things," "beautiful, well-maintained gardens," "tasteful words that seep into the heart"...
Everyone has their own image of Zen. All of these could be said to be the world of Zen. It is quite difficult to describe Zen in one word. If I had to describe it, I would say that Zen is a way to recover your true self and live happily. The specific training to achieve this is the well-known "Zazen."
It is well known that the founder of Buddhism, Buddha, attained "enlightenment" through zazen. The Buddhist sect "Zen" considers zazen to be a "re-experiencing of Buddha's enlightenment" and places great importance on it.
There are several sects of Zen Buddhism, but the largest sect in Japan is none other than the Soto sect, founded by Zen Master Dogen.
Dogen is Japan's greatest Buddhist, who lived during the Kamakura period, about 800 years ago.
"If people are born with the mind of a Buddha, then why is training necessary?"
Dogen traveled to China in search of answers to these fundamental questions, and he found them in zazen.
"Without thinking about useless things, just sit still - just sit still."
Dogen interpreted the Buddha's teaching as "approaching everything with an empty mind."
Although they are both Zen sects, the Rinzai sect considers zazen to be a means to enlightenment, whereas the Soto sect considers simply sitting to be proof of enlightenment.
"Practice first" over "theory" - this is the shortcut to being saved from suffering and worries and living a happy life.
Its simple and universal teachings, which are free from all unnecessary elements, continue to fascinate many people even today. The late Steve Jobs, founder of Apple, was also known to be an avid Zen enthusiast. Zen has now grown to become one of the most famous Buddhist teachings in the world.
This book provides a concise introduction to the key points of Dogen and the Soto sect.
Who was Dogen? What is the Soto sect? Why is Zen so popular all over the world? I have tried to explain these questions in as simple terms as possible.
Spring is flowers, summer is cuckoos, autumn is the moon, winter is snow, it's cool and refreshing.
Just like this famous poem by Dogen, which praises the beauty of nature in each season, this book is filled with the spirit of Zen that is accessible to all Japanese people. As you read, you will feel your sharp edges being smoothed out, your mind becoming more refined.
Nakano Tozen
Table of Contents for "Illustrated Quick Guide! Dogen and the Soto Zen Sect"
Dogen and the Soto Zen sect: A book that will help you to become a more mellow person and polish your character
Quick Guide! The Basics of "Dogen and the Soto Zen sect"
1. Why did the Soto sect become one of the largest religious organizations in Japan?
[The charm of the founder]
[Characteristics of the sect]
3. From the time you wake up until you go to bed, "cherish each and every day"
[Dogen's Thought]
4. Why is "Zazen" more important than "Sutras"?
[Bodhidharma]
5. The reason why Dogen did not call himself a follower of the Soto sect
[Name of sect]
6. Are there two founders of the Soto sect?
[Two major founders]
7. What are the differences between the Soto and Rinzai sects of Zen Buddhism?
[Japanese Zen Buddhism]
8. "All living things are Buddhas" - Shakyamuni Buddha
[Principal image]
9. Learn the basics of Zen Buddhism from the "Seven Halls"
【complete temple compound】
10. What kind of Buddhist statues are enshrined in Zen temples?
[Zen Buddha]
11 Sanmokudo - "Acting silently"
[Discipline]
12 When eating, treat it as if you are receiving life.
[Eat and Zen]
Who was Dogen the "seeker"?
1. Why did Dogen abandon his “stable future”?
[Founder's background]
2. "If everything has Buddha nature, then everyone is saved."
[Question]
3. Why was Dogen attracted to Zen?
【Zen】
4. What did Dogen seek in Chinese Zen?
[Masa-shi]
5. Loss of body and mind - "Zazen is the proof of enlightenment"
[Enlightenment]
6. Zen: The Recommendation for a Simple Lifestyle
[Soto sect]
7. Don't waste your time thinking. Just sit.
[Propaganda]
8. Eiheiji Temple - The main training center of the Soto sect
[Zen Dojo]
9. How did Dogen deal with the “powerful people of the time”?
【Buddhism】
10. "I have nothing to seek" - Dogen's last words
[Death]
11 How to enjoy the places associated with Dogen
[Ruins]
All you need to know! "The teachings of the Soto sect"
1. Dogen’s teachings are “teachings directly transmitted by the Buddha”
[Buddhism]
2. What is the Buddha's "state of enlightenment"?
[Attainment]
3. Mahayana: "Anyone can be saved" even without becoming a monk
[Self-interest and altruism]
4. Zen is something that is communicated from heart to heart
[No characters allowed]
5. The teaching of "not being particular, not being obsessed"
[Heart Sutra]
6. Dogen's Zen is "Practice and enlightenment are one"
[Fundamental Scriptures]
7. By rounding off the edges and making people more rounded, people become more polished.
[Human Relationship Studies]
8. Joyfulness, greatness, and oldness - Three principles for working
[Tenzo Kyokun]
9. "Shobogenzo" - Experience Dogen's "Living Words"
[Dogen's writings]
10 Greetings, safety, and the entrance... words born from Zen
[Zen phrase]
Zazen: A meditation practice that will lighten your mind
1. Simply sitting can make your body and mind feel at ease
[Effects of Zazen]
2. First, sit down casually for five minutes.
[Mental preparation]
3. Posture, breathing, and mind become one
[Choshin/choshin/choshin]
[Full lotus position]
5. Take a deep breath of fresh air
[Tanten breathing]
6. Tips for enjoying the "pleasant feeling of mindlessness"
[How to place your heart]
7. "Easy Zazen" that can be done without crossing your legs
[Chair meditation]
Learn about the history of the Soto sect in no time!
1. What happened to the Soto sect after Dogen's death?
[Legal tradition]
2. The Fifty-Year Controversy: Who is Dogen's True Successor?
[The Three Generations Debate]
3. The Soto sect grew through "conversions" and "gaining female followers"
[Founder of the temple lineage]
4. "All people are vessels of the Way."
[Keizan's Thoughts]
5. Why the Soto sect is trusted by people
[Two great disciples]
6. Why does the Soto sect have two head temples?
[Two major temples]
7. "Return to Dogen" - A revival movement returning to the origins
[Religious reform]
8. Nio Zen, Begging Practice, Cave Zen... Unique Training Methods
[Zen training]
9. Ryokan: The wisdom of "living to the fullest in the present"
[Famous Monk]
10. From Zen to ZEN: Teachings Spreading Around the World
[After the Meiji Period]
Dogen's Zen words that you will want to savor again and again
1. "First, give it a try. Let's start from there."
【courage】
2. "Let's put our hands together and feel the stillness in our hearts."
[Adjusting the Mind]
3. "A gentle expression creates a gentle heart."
[Altruism]
4. "Aspiration is the first step."
[Hope]
5. "Only heartfelt words can touch the heart."
[Thoughtfulness]
6. "There is no inherent good or evil in the human heart."
[Resetting your mind]
[Accept yourself]
8. "Be happy that you can sweat."
【effort】
9. "Let us receive teachings with an empty heart."
[The spirit of learning]
10. "Find your soul. Find peace."
[Sky]
11 "Because I have things, I have worries"
【dispose of】
12. "People become human by being polished."
[Self-improvement]
13. "Let's leave it to the Buddha. Let's leave it to fate."
[As life is]
"The customs of the Soto sect" are useful just to read
1. The habit of "emptying your mind" for 10 seconds every morning
[Daily Duties]
2. The Buddhist altar is a place to "pray for everyone's happiness"
[A place of comfort for the soul]
3. Gassho: "Buddha and we are one"
[Buddhist etiquette]
4. Receive the Buddha's blessing and cut off worldly desires
[Rosary]
5. How to apply the Buddha's teachings to your daily life
[Buddhist sutra]
6. How does the Soto sect view death?
【Buddhist memorial service】
7. Purify your body and mind with "beautiful manners"
[Incense burning]
8. Layman, Dai-nee - can one's title tell one's level of virtue?
[Prayer name]
[Feelings of charity]
10 The grave is a place of enlightenment
【stupa】
11 Daihannya-e: Dispelling evil spirits with the wisdom of emptiness
[Temple events]
Let's visit the "Temples associated with the Soto sect"
1. Eiheiji Temple - The main training hall located deep in the mountains
2. Sojiji Temple - A Zen garden open to everyone
3. Koshoji Temple: The first temple opened by Dogen
4. Hokeiji Temple - A traditional ancient temple with a strict Zen tradition
5. Daijoji Temple - A solemn Zen training center known as "Kiku Daijo"
6. Sojiji Soin Temple - A sacred place that retains traces of the past
7. Mount Osore (Bodaiji Temple) - a sacred mountain known for the "Itako's Spiritual Attacks"
8. Koganji Temple (Togenuki Jizo) - Jizo of longevity who cures all illnesses
9. Kasui-sai (Akiba Main Hall) - A famous temple associated with Tokugawa Ieyasu
10 Myogonji Temple (Toyokawa Inari) - One of Japan's three major Inari shrines for "prosperity in business"
Editorial assistance: Komatsu Office
Text illustration by Hideto Kamekura
Why has the Soto sect become one of the largest religious organizations in Japan?
Road
Gen
(1200-1253) was Japan's greatest Buddhist who lived during the Kamakura period.
Even people who are not particularly interested in Buddhism have probably heard of Dogen at least once. That is how famous he is.
The Soto sect, which was introduced from China by Dogen, is one of Japan's largest Buddhist sects, boasting approximately 15,000 temples nationwide (Religious Yearbook 2012 Edition, compiled by the Agency for Cultural Affairs).
Why did the teachings of Zen preached by Dogen become so widespread and capture the hearts of so many Japanese people?
The secret lies in the fact that, through Zen, Dogen showed us clear answers to the fundamental questions in life that are difficult to find answers to.
"The Mahayana Buddhist teachings, which hold that all people can be saved, teach that humans are born with the Buddha-nature (Buddha-mind), so why is it necessary to undergo training to attain enlightenment (become a Buddha)?"
Dogen, who traveled to China to find the answer to this question, found it in Zen. He preached that people could be saved from suffering by living a Zen lifestyle centered on zazen.
The reason we suffer and become confused is because of the "worldly desires." Worldly desires are mental processes that trouble the body and mind when things do not go as we wish.
People are born with Buddha nature. However, because worldly desires cover up this Buddha nature, people are unable to realize their true selves.
Therefore, Dogen's "Zen" can be said to be a way of returning to a pure, original state free from worldly desires and living a happy life.
The characteristics of Dogen's Zen teachings can be summed up in one point:
He admires Buddha and simply practices zazen.
In other words, practice is more important than theory. It is precisely because his teachings are simple and clear that they are so appealing to us today, 800 years after Dogen's time.
2. Characteristics of the sect
What is Zen anyway?
The founder of Buddhism, Shakyamuni, is famous for attaining "enlightenment" through zazen.
Zazen is based on yoga, an ancient Indian Brahmanic training method. It involves sitting upright, regulating your breathing, and meditating to achieve stability, concentration, and unity of the body and mind.
Zen aims to attain the state of enlightenment through zazen.
The Buddha realized that he could not attain the truth he sought through extreme ascetic practices such as fasting. He abandoned ascetic practices, sat in meditation under the Bodhi tree, and on the eighth day of meditation, he finally attained complete serenity (the state of enlightenment). He was liberated from worldly desires and gained true freedom. Buddhism is the teaching that explains the truth he gained through this enlightenment.
In the Soto sect, zazen is considered the most important training in order to directly experience the state of enlightenment of the Buddha.
From waking up to going to bed, "cherish each and every day"
Dogen said, "All of daily life is Zen."
The true meaning of this saying is, "If you can spend each day in the same state as when you are in zazen, you will always be your true self."
Zen Buddhist monks are called "Unsui," meaning they are monks who practice in pursuit of the truth, without a fixed abode, like passing clouds or flowing water.
The daily life of unsui in the monastery is governed by a set of rules called "Seishinkigi." These include proper manners for waking up, washing the face, eating, doing the housework, using the toilet, taking a bath, and going to bed. All actions are prescribed as Zen training, and are performed with the same mindlessness as when in zazen. The attitude of approaching everything with a mindlessness is something we can emulate in our daily lives.
Why is "Zazen" more important than "Sutras"?
The teachings of Buddha were transmitted as "sutras" and due to differences in interpretation, they split into various sects. However, Zen Buddhism has been passed down from generation to generation as a sect that places more importance on "zazen", the Buddha's experience of enlightenment, than on sutras.
An important figure in Zen Buddhism is Bodhidharma, the 28th successor to the Buddha. He traveled from India to China around 520 and spread the practical teachings of "Zen." At that time in China, academic Zen, such as the idea of "emptiness," had been introduced, but there were few instructors of practical zazen. Bodhidharma entered the Shorin Temple on Mount Songsu, which is also known for its Shorin martial arts, and practiced zazen facing the wall of a stone cave for nine years all day long. This is known as "Nine Years of Bodhidharma's Face on the Wall."
Bodhidharma's practical teachings of Zen were passed on to the second patriarch, Huike, and thus began the history of Zen Buddhism in China.
The reason why Dogen "did not call himself a Soto Zen sect"
Chinese Zen Buddhism was founded by Bodhidharma, passed down through generations from the second patriarch Huikeka, and flourished around the time of the fifth patriarch Kounin. In the 7th century, the "five families and seven sects" were formed, including the Soto and Rinzai sects. The name "Soto" is said to be derived from the initials of the sixth patriarch, Cao Xi, and the first patriarch of the Chinese Soto sect, Totozan Liang Ryokei.
In fact, Dogen did not call his sect the Soto Zen sect. The reason for this was that he believed that the teachings he inherited from Nyojojo, who was the successor to the Soto Zen sect's lineage when he went to China, were the Buddhist teachings handed down correctly from Shakyamuni Buddha, and were not a sect within Buddhism. Therefore, he had no intention of becoming the founder of the Soto Zen sect in Japan.
It seems that the name Soto Zen sect began to be used around the time of Keizan (1264-1325), who, along with Dogen, is known as one of the "Two Ryoso" (see the following diagram).
Are there two founders of the Soto sect?
The Soto sect has two founders, known as the "Ryoso" in other Buddhist sects. One is Dogen, known as the "Koso" (higher founder), and the other is Keikeizan, known as the "Taitaiso" (greater founder).
It goes without saying that the founder of the sect was Dogen, who traveled to China, mastered Zen, the essence of Buddhism, and after returning to Japan opened Zen training centers such as Koshoji Temple (Kyoto Prefecture) and Eiheiji Temple (Fukui Prefecture).
On the other hand, Keizan was the fourth patriarch of the Soto sect and established the Soto sect as a religious organization centered in the Hokuriku region. Keizan trained many excellent disciples who spread the teachings of Zen to samurai, merchants, and farmers in various regions, building the foundation for the large religious organization we know today.
For this reason, Dogen is praised as the father of the Soto sect and the "founder of the law tradition," and Keizan as the mother and the "founder of the temple tradition."
What are the differences between the Soto and Rinzai sects of Zen Buddhism?
There are three Zen sects in Japan: Soto, Rinzai, and Obaku. All of them are descended from Chinese Zen, which traces its origins to Bodhisattva Daidharma, but differences in training methods have arisen as the sects have split up.
The Rinzai sect flourished in the late Heian period and was introduced to the West from China. The Zen of the Rinzai sect regards zazen as a means to enlightenment, and aims to attain enlightenment by thinking about the tasks given to it by the master monk, called "kokoanan." It is characterized by the so-called "zen monmon dodo."
The Soto sect was introduced by Dogen in the early Kamakura period, and does not seek purpose or meaning in zazen; instead, it involves simply sitting in silence, believing that the act of zazen itself is the "form of enlightenment."
The Obaku sect was introduced to Japan by the Chinese monk Gengen In during the early Edo period. The Obaku sect is a branch of the Rinzai sect, but it also conveys the Zen traditions of the Ming Dynasty in China, where zazen and nemnenbutsu were fused.
"All living things are Buddhas" - Shakyamuni Buddha
The Soto sect regards the origin of Buddhism as the Buddha attaining enlightenment through zazen.
For this reason, the Soto sect generally worships Shaka or Muni and Buddha (Shaka Nyorai) as the principal image. "Shaka" is the name of the tribe that Shaka came from, "Muni" means a saint, and "Buddha" means Buddha, meaning one who resides peacefully in the world of enlightenment. Also, "Nyorai" is one who comes to this world from the world of enlightenment. In Japan, he is often called "Shakason" or "Oshakasama," but in India and other countries around the world, he is called "Buddha."
There are several ways to worship the principal image of Buddha in Soto Zen temples. The most common is the triad style, which enshrines Shakyamuni Buddha in the center, Monju Bodhisattva riding a lion (on the right), and Fugen Bodhisattva riding a white elephant (on the left).
In addition, the principal image for households in the Soto sect is often "One Buddha, Two Patriarchs, Three Buddhas," which depicts Shakyamuni Buddha in the center with Zen Master Dogen to the right and Zen Master Keizan to the left.
When praying to the principal image, chant, "Namu Shakyamuni, the nun, Buddha."
Namu is a word that expresses heartfelt devotion. Devotion means "to believe and rely on." The Buddha is revered because he taught and showed through his own experience that all people can become Buddhas, but relying on the Buddha does not mean that enlightenment can be attained. In the Soto sect, the Buddha is not only worshipped as an object of faith, but is also appreciated as an ideal figure to aspire to.
However, I am not particular about the principal image because I take the Mahayana Buddhist idea that "all living things have Buddha nature" as a fundamental premise, and I see everything as a Buddha.
Therefore, even in Soto Zen temples, there are cases where a Buddha other than Shakyamuni Buddha is enshrined as the principal image. This is because, as the Soto Zen sect spread throughout the country, temples of other sects converted to the Soto sect and the Buddhas that were enshrined there were left as they were as they had a connection to them, and were made the principal images. For example, Amitabha Buddha (Amitabha Nyorai) and Jizozo Bodhisattva are often enshrined.
Learn the basics of Zen Buddhism from the "Seven Halls"
The buildings of a temple are called "Kagaran." "Seven Halls of Kagaran" means that the temple has all the main buildings.
The main buildings vary depending on the sect and era, but in Zen temples such as the Soto sect, there are seven buildings as shown in the diagram below: Butsubutsuden (the main hall where the principal image is enshrined), Hohatsudo (lecture hall where Buddhist teachings are preached), Sansanmon (also written as Sanmon), Sodo (place for zazen training and living space), Kuri (kitchen, also called Kuri-in), Tototsusu (toilet), and Yokuyokutsu (bathroom), all of which are connected by corridors in the case of the Soto sect.Since all of daily life is considered Zen training, it is a characteristic of Zen temples that the Kuri, Totsusu, and Yokutsu are located within the seven halls.
If we look at the layout of the seven halls from above and think of them as being like a human body, the Buddha hall, which enshrines the important principal image of Buddha, would be at the heart.
What kind of Buddhist statues are enshrined in Zen temples?
In Zen Buddhism, there is little awareness of worshiping Buddhist statues, but many Buddhist statues are enshrined in the Shichichido Doga Ran of the Soto sect. Here, we will introduce these various deities.
Before that, let's review the basics. Buddhas can be broadly divided into four types: Nyorai, Bodhisattva, Myo-o, and Ten.
Tathagata means "one who resides in the world of enlightenment," and examples of this include Shaka Nyorai, Amitabha Nyorai, and Yakishichi Nyorai. Bodhisattva means "a practitioner who is one step away from enlightenment," or "one who remains in this world after attaining enlightenment and continues to save people," and famous examples include Monju Bodhisattva, Kannon Bodhisattva, and Mimroku Bodhisattva.
Myo-o are the Buddhas that Tathagata incarnated to lead people to Buddhism. Famous ones are Fudo Myo-o and Aizen Myo-o. Ten are the protectors of Buddhism. They are said to be the gods of ancient India, and include Emperor Shakya (Indra), the four kings of the heavens, Daikokuten, Benbensai (wealth), and Onikoshimojin.
So, what are the various deities enshrined in the seven halls of the Soto sect?
The principal image of the temple is, of course, Shakyamuni Buddha. There are various Buddhas enshrined in the Dharma Hall, but in the case of Eiheiji Temple, the head temple, it is the Bodhisattva Kannon.
The Buddha in the monastery is called the "Holy Monk Sosama" and is generally the Bodhisattva Manjusri. Since it is a place for monks to train, it is fitting that it is the Bodhisattva Manjusri, who is the foremost in wisdom.
Store
Inside
Since this is the kitchen, the Iidaten, who is said to be the guardian deity of fire and food, is worshipped here. Alternatively, the Daidaikokuten, who is the deity in charge of fertility, is sometimes worshipped here.
Tou
govern
The toilet enshrines King Usamama Myo-o, a god who transforms impurity into purity, and the bathroom enshrines Bodhisattva Bhattabhara, who is said to have attained enlightenment through water.
At the Sanmon Gate (Sanmon), a pair of Kongo Gorikishi, the guardian deities of Buddhism, are enshrined on either side, or the Four Heavenly Kings (Kokuten in the east, Zochoten in the south, Hiromemokuten in the west, and Tamonmonten in the north). In the upper tower of the Sanmon Gate or in the inner sanctuary of the Buddha Hall, the Sixteen Rakataka deities who also protect Buddhism are sometimes enshrined.
Sanmokudo - "Acting silently"
Zen temples, including those of the Soto sect, have many instruments that make sounds to inform monks of all aspects of their daily lives, such as getting up, starting and finishing zazen, performing religious services, and meal times.
Monks listen to these signals and act in silence. The Zen hall (monks' hall), the bathhouse, and the toilet are called the "Three Silent Halls."
The most well-known ringing instrument is the "Bonbonsho" bell rung on New Year's Eve. Originally it was rung to announce the time for memorial services, but since it rings throughout the neighborhood, it has come to be a familiar time signal.
In the corridors of the monks' hall and storehouse, wooden fish-shaped "gyogyo-ku" drums and bronze cloud-shaped "ununbanpan" drums are hung. These are struck to signal mealtimes. Visitors also signal by striking a wooden board called a "banban."
When eating, you should have the feeling that you are receiving life.
For Zen monks, preparing and eating meals is an important part of training.
In Buddhism, there is a precept that forbids killing living things, so people must get their nutrition from a limited number of foods such as grains, vegetables, and seaweed.
Dogen, who studied Zen in China, also brought back with him the dietary habits of the monks in Zen temples. This developed into the traditional diet known as "shosho jinryori," which continues to this day.
So, is it okay to just use shojin ryori ingredients and not eat meat? No, it's not. Vegetables and seaweed also have life, so they should be cooked and eaten with the feeling that "we are receiving life." Dogen wrote down detailed instructions on cooking and eating in such works as "Tentenza zo kyokunkun," "Fufu kayu shukuhan hanpo," and "Shoshobogenzo zoshikokuin inbunmon."
For example, the chief priest (in charge of the kitchen) is told, "Don't say 'kome yone' (rice cake), say 'o-kome yone' (rice cake)." In terms of dietary habits, he also carefully teaches, "Don't use hesitant chopsticks," "Be careful when removing something stuck in your teeth during a meal," and "Proper etiquette for washing dishes."
He also left behind this episode from his training in China.
This is a story about an old monk whom Dogen met at Tendozan Keitoku Temple, where he was training. On a midsummer afternoon, Dogen said to the old monk, who was drying seaweed under the scorching sun, "If you don't do it, why don't you get another young monk to do it?" The old monk replied, "It is not for me -- the merit of others does not become my merit (training)." Dogen asked, "That is true. But why do you do it under the scorching sun?" Dogen was taken aback by the old monk's answer, "If you don't do it now, when will you ever do it?" He realized that doing what you need to do now with all your might is the way to live without regrets.
In the Soto sect, we encourage not only monks but also laypeople to recite the following "Five Contemplation Ges" before meals. Why not try reciting them with your family before a meal to express your gratitude for the Buddha's life?
Why did Dogen abandon his "secure future"?
Dogen abandoned honor and profit, shunned power, and continued to practice Zen.
Even Dogen had many doubts and struggles before he reached the state of enlightenment of "freeing himself from the body and mind" and devoted himself to the path of Zen.
What kind of life did the “solitary saint” Dogen lead?
Dogen was born to a noble family in Kyoto on January 26, 1200 (January 2 in the lunar calendar), at the beginning of the Kamakura period. His childhood name is unknown.
Dogen's father, Koga (Minamoto) Michichika, was the head of the Koga clan, which inherited the lineage of Emperor Murakami, and was the Minister of the Interior, serving Goto and Uba-in. His mother, Iikoshi, is said to be the daughter of Fujiwara no Motomotofusa, who served as the Kanpaku (regent) of the Fujiwara clan. Iiko married Kiso Yoshinaka, and after Yoshinaka's death, it seems that she and Michichika were married in an arranged marriage.
Dogen was intelligent from an early age, and is said to have read a collection of poems called 
"Li Liying's One Hundred Poems" by the Chinese poet Li Liying from the Tang Dynasty at the age of four. He also read Chinese history books such as "Han Shujo" and "Shi Shiki," and was raised with the gifted education of an aristocrat. It is said that Dogen's tutor was his half-brother, Kuga Michigu, and one theory goes that Michigu was Dogen's father.
Dogen lost his father at the age of three and his mother at the age of eight, and was adopted by his grandfather, Fujiwara no Motofusa, with the promise of a future court politician.
However, having seen his mother spend her life at the mercy of politics, Dogen wanted to distance himself from the world of politics. Furthermore, after his mother's death, he felt a strong sense of the impermanence of life and gradually became attracted to Buddhism. It is said that at the age of nine, he read the Kuksha Sharonron, a fundamental Buddhist treatise.
In the spring of his thirteenth year, with his coming of age approaching, Dogen visited his uncle, the Tendai monk Ryoken, to ask to become a monk. Ryoken was a high priest who would later become a chief priest. Dogen received permission, and with Ryoken's guidance, he climbed Mount Hiei.
Mount Hiei is the head temple of the Tendai sect and also serves as a comprehensive university for national Buddhism. The founders of the new Kamakura Buddhism, such as Eisai (Rinrinzai sect), Hozennen (Jodo sect), Shinran (Jodo Shinshu sect), and Nichiren (Nichiren sect), all studied on Mount Hiei.
The year after he entered the temple, at the age of 14, Dogen shaved his head, became an official monk under the Tendai abbot Kouenen, and was given the Buddhist name "Dogen." At the site of Senko-kobo in Yokokawa, Mt. Ei, there is a monument that reads "The Sacred Site of Dogen Zenji's Ordination." Incidentally, the Buddhist name "Dogen" is said to come from a passage in the "Hanagagankyo Sutra" that says, "Faith is the origin of the path and the mother of merit and virtue -- faith in Buddhism is the foundation of the Buddhist path, and it is like a mother that gives birth to merit."
Dogen learned the basic teachings of the Tendai sect at Mount Hiei. He read through a huge amount of Buddhist scriptures and spent his days undergoing rigorous training. This training included the Tendai sect's Zen meditation technique called "Stop and contemplate."
However, this was a time of great upheaval as society shifted from aristocracy to samurai society, and the wave of secularization that accompanied this change also swept over Mount Hiei. Monks who did not follow the precepts and high priests who sought fame and fortune were prominent, while those who were serious about their studies retired to the depths of Mount Hiei in search of the original Buddhist path, and some even left the mountain altogether.
Dogen paid no attention to such things and devoted himself to his training.
"If everything has Buddha nature, then everyone is saved."
During his studies at Mount Hiei, Dogen came across some fundamental doubts about Buddhism, which he would continue to struggle with until he attained enlightenment.
Mahayana Buddhism ((see reference) teaches that "humans are born with Buddha nature, and that both humans and nature are all manifestations of the Buddha."
In response to this, Dogen wondered, "If humans are born as Buddhas, then why do they have to undergo training to become Buddhas?"
There was no scripture that could answer this question, and it was also said that the learned monk who had been teaching Dogen at Mount Hiei had passed away, so it seemed that he had no teacher to ask.
Why did Dogen struggle with such a difficult problem?
This was due to Dogen's true religious faith: "Regardless of my own enlightenment, I want to save the people from suffering." He had a fundamental question: "If everything has Buddha nature, then surely all the people should be saved?"
Dogen came down from Mount Hiei in search of the answer. To get the answer, he visited Koin at Onjo-ji Temple (Mitsui-dera Temple) at the foot of Mount Hiei.
"That is a question that has to do with the nature of enlightenment. The only way to truly understand it is to attain enlightenment yourself. You should either visit Zen Master Sakae Sai at Kennin-ji Temple (Kyoto), who brought Zen Buddhism, or travel to China yourself and find Master Sho to study with you."
Dogen received this advice from Kimitane.
A true teacher is a monk who inherits the correct teachings of Buddha.
At the age of 15, Dogen is said to have visited Eisai at Kenninji Temple. He was attracted to Zen and spent the next four years commuting frequently from Mount Hiei to Kenninji Temple.
When Saicho founded the Tendai sect, there was a type of zazen called "shikankan," but it seems that zazen had been forgotten on Mount Hiei at that time.
Why was Dogen attracted to Zen?
In 1217, at the age of 18, Dogen left Mount Eisai and entered Kenninji Temple. By that time, Eisai had already passed away, so it is not clear whether Dogen studied under Eisai, but he studied Zen under his successor, Myozen Zen.
The Zen that Eisai brought to Japan was the Zen of the Oryō school of the Rinzai sect, which was flourishing in China (Song Dynasty) at the time. When Dogen witnessed the rigors of the training there, he was shocked by the contrast with the secularized Mount Hiei. Dogen became convinced that enlightenment could not be attained without the daily practice of Zen training.
After six years of Zen training under Myozen, Dogen's talents began to show remarkable promise.
Myozen also wanted to study in China, so the two of them made preparations to travel to China in search of a proper teacher.
What did Dogen seek from Chinese Zen?
In the spring of 1223, Dogen traveled to China (Song) with Myozen. The first place they visited was the famous temple, Tendozan Keitokuji. The head priest at the time was a famous monk of the Chinese Rinzai sect, Mukai Sairyo-ha. Dogen, who was eager to solve a long-standing question, was visited by a monk. It was the old priest of Akuozan, who had come to buy dried shiitake mushrooms when Dogen's ship arrived. At that time, the old priest said to Dogen, "You do not seem to understand the spirit of Buddhist training." When Dogen asked again, "What is Buddhist training?" the priest replied, "There is nothing hidden." In other words, the truth is very clear, and training is about continuing to verify it.
These words opened Dogen's eyes, but he could not find a proper teacher in Mujin, so he left Mount Tendo and set off on a journey visiting various temples.
Loss of body and mind - "Zazen is the proof of enlightenment"
During the journey, Dogen confided in a traveling monk his worries about not being able to meet his teacher. The monk then told him, "Nyojo, who became the head priest of Tendōzan Keitoku-ji Temple, is a high priest who has never sought fame, fortune, or power." After Nyojo passed away at Keitoku-ji Temple, he was succeeded by Nyojo, who inherited the Soto sect.
In April 1225, Dogen returned to Keitokuji Temple and immediately met Nyojo. At first glance, Dogen knew that Nyojo was the correct teacher. In fact, Nyojo also recognized that Dogen was a rare and talented person worthy of inheriting the correct teachings of the Buddha. Many of the people who came to Nyojo hoping to become disciples were not allowed to do so. However, Dogen was immediately allowed to enter the temple and began his training that day.
Dogen wanted to learn many things from Nyojo, and when he had questions he asked permission to visit his teacher in his room at any time. Nyojo readily agreed, telling him, "Think of me as your father, and come whenever you like."
Since then, Dogen has asked his teacher many questions and absorbed many things.The questions ranged from basic questions about daily life, such as "Is it okay to have long hair and long nails?" and "Can monks keep pets?", to questions that may seem unique to ordinary people.
Dogen's enlightenment came suddenly, one morning, a few months after he had begun practicing Zen with Nyojo. During zazen, Nyojo found one of the monks dozing off and loudly scolded him.
"Zazen should always be a way to free yourself from your body and mind! What is the point of falling asleep?"
"Shinshindoraku" means to break free from all constraints of the body and mind and become free. The moment he heard Nyojo's words of rebuke, Dogen's long-held doubts disappeared. Dogen realized that rather than seeking enlightenment, simply practicing zazen wholeheartedly was the confirmation of "enlightenment," the root of life.
After zazen, Dogen went to Nyojo's room wearing a Buddhist robe and reported that he had attained enlightenment. Nyojo acknowledged his achievement and gave Dogen a seal of enlightenment.
For the next two years, Dogen continued his post-enlightenment training under Nyojo, and also made visits to various mountains.
In the summer of 1227, he received a certificate of enlightenment (Inka-jojo), a traditional Buddhist robe, and a portrait of Nyojo (Chinchisozo) from Nyojo, and set off for Japan at the age of 28. Incidentally, Dogen was the 51st Buddhist ancestor counting from Shakyamuni Buddha.
At that time, Nyojo was in poor health and Dogen had wanted to stay by his teacher's side until the end, but Nyojo asked him to return to Japan as soon as possible and spread the correct teachings.
“Do not approach authority. Live in the deep mountains and secluded valleys, raise even one true disciple, and never let the teachings of Zen die out.”
Nyojo passed away shortly after Dogen returned to Japan.
Zen: The Recommendation for "Simple Living"
Upon returning to Japan, Dogen settled at Kenninji Temple. Kenninji Temple had changed significantly from when Dogen had been training there, and it seemed to have become a dull temple lacking in vitality and tension. During the four years that Dogen was away, Japan was hit by a succession of natural disasters, including famines, epidemics, and major earthquakes, and the world was in turmoil. Some people began to whisper that "emerging religions that preach that one form of training, such as zazen and nembutsu, is all that is needed, have incurred the wrath of the gods, causing the disasters."
The first thing Dogen did at Kenninji Temple was to write in order to convey the true teachings of Zen.
Kenninji Temple was a temple for the study of the three sects of Tendai, Esoteric Buddhism, and Zen, but Dogen aimed to practice Zen exclusively. To that end, he wrote "Fufukankan Zazazen Zengigi." The literal meaning is "An example for encouraging zazen to all people." This is said to be the founding declaration of the sect.
Don't waste your time thinking. Just sit.
Construction
Jin
Temple
Four years after entering the temple, Dogen, who advocated "exclusive Zen training" and devoting himself entirely to Zen, came under increasing pressure from Mount Eisan. As a result, Dogen left Kyoto city and went to live in seclusion in Fukasakusa, about five kilometers south of Kenninji. The hermitage was called An'yoin, which was connected to the Fujiwara clan on Dogen's mother's side. Here, Dogen devoted himself to writing.
"Benben Dou Hanawa," which he completed at An'yoin, is said to be the preface to his main work, "Shobogenzo." He continued to write "Shobogenzo" for the next twenty years. He also wrote "Gakugaku Dou Yo Shin Jin Shu" and "Tentenza Zo Kyokunkun," which teach the mindset of a training monk.
In 1233, Dogen, with the support of Fujiwara no Ierie, a priest also related to him on his mother's side, founded Kosho-ji Temple (officially called Kosho-sho Horin Zen Temple) near An'yoin. The temple grounds were gradually built up, and it became the first temple in Japan to have a Chinese Zen temple-style monks' hall. It is said that Dogen and the monks who studied under him performed summer intensive zazen.
The year after the temple was built, Kaiezō, who would later become the second abbot of Eiheiji, became a disciple there. Kaiezō was always by Dogen's side, taking notes of his sermons and compiling them into the book Shoshobogenzōzōzuimonmonki.
After Kosho-ji Temple was built, more and more monks began to gather there to receive Dogen's teachings, and as the temple became more lively, the number of ordinary believers also increased. In this way, Dogen's fame grew, and it is said that the number of monks who practiced Dogen's teachings reached 50, and the number of believers who received the precepts exceeded 2,000. It was around this time that Yoshishige of Namatano, who would become Dogen's greatest supporter, became a follower. Yoshishige was one of the Rokuhahara Hyōjōshū of the Kamakura shogunate, which controlled Kyoto and the western provinces, and as a local leader he held a fief in Kunishihinosho (Eiheiji Town, Fukui Prefecture).
At Kosho-ji Temple, Dogen preached, "There is no need for difficult study. When you sincerely yearn for the Buddha and simply seek him, your Buddha mind is already working," and encouraged people to practice zazen. However, the trend of zazen that had started at Kosho-ji Temple once again drew the ire of Mount Eisan. In May 1243, the oppression finally came to the surface, and part of Kosho-ji Temple was destroyed.
Eiheiji Temple - The foremost training center of the Soto sect
Compare
Ei
Mountain
In July 1243, Dogen found himself in danger due to the persecution of his master, and at the urging of Yoshishige of Nabatano (see previous section), he left Kosho-ji Temple, where he had been preaching for eleven years, and moved to Shihihi-no-sho in Zennokuni, part of Yoshishige's territory. He was 44 years old.
The following year, the temple was completed and it was named "Daibutsu Temple." Two years later, in 1246, it was renamed "Eiheiji Temple" and temples were built one after the other, modeled after Tendozan Keitoku Temple.
The primary reason Dogen decided to leave Kyoto, where he was born and raised, was that it was becoming difficult to carry out missionary activities there, but another reason was probably the words of his teacher, Nyojo, who taught him: "Do not approach authority. Live in the deep mountains and secluded valleys, raise even one true disciple, and do not let the teachings of Zen die out." Eiheiji was a pure Zen training center for monks (orphans) only, where the rigorous training that Dogen envisioned continued.
How did Dogen deal with the "powerful people of his time"?
In 1247, at the request of his supporter, Yoshishige of Tanano, Dogen traveled to Kamakura to preach to the then regent, Tokiyori of the Northern Court. Tokiyori was 21 years old and had suffered the annihilation of the Miura clan and the famous Koshigoe clan, and was particularly seeking answers regarding the law of karma and retribution.
Tokiyori had sent envoys to China in search of a high priest, and when he heard of Dogen's rigorous training in the mountains of Koshizen, he requested him to preach.
Dogen initially refused, but upon learning of Yoshishige's position, he decided to go to Kamakura.
Dogen is said to have told Tokiyori the story of evil karma, based on Buddhism, and encouraged him to give up his position as regent and become a monk. However, he was not convinced.
Dogen refused Tokiyori's offer to donate a temple in Kamakura and returned to Eiheiji the following year. From then on, Dogen never approached any power.
"There is nothing to seek" -- Dogen's last words
After returning to Eiheiji Temple from Kamakura, Dogen took to heart the words of his master, Nyojo, "Raise a true disciple, even if it's just one," and devoted himself to nurturing his disciples and writing.
No matter how many disciples you train, if there is no one to inherit the correct teachings that you have inherited in the same exact manner, Buddhism will be abandoned.
However, if one can raise even one such disciple and ensure that the teachings are passed down from generation to generation, Buddhism will never disappear. In other words, the most important thing for those who have inherited the correct teachings is whether or not they can raise genuine disciples. Dogen was able to raise his first and irreplaceable disciple, Kaesang.
However, Dogen began to feel unwell from the autumn of 1252. Living in a place with a harsh natural environment, he had been subjecting himself to rigorous training, which must have been a great strain on his 53-year-old body. One theory is that a tumor had worsened.
The following year, in the New Year, Dogen, sensing that his death was near, preached to his disciples on the "Eight Great Enlightenments of a Great Man." The "Eight Great Enlightenments" are the eight rules that a great man, or a virtuous person, should observe. This is said to be the last sermon of the Buddha, and it is thought that Dogen compared himself to the Buddha's death.
After that, he spent more time in bed, and in July his condition worsened. Dogen handed over the position of head priest of Eiheiji to Kaijo and gave him the robe that he had sewn himself. On August 5th, he moved to Kyoto for treatment, but his condition did not improve and he passed away on August 28th.
Yui
Verse
He left behind these joyful words about being able to pass on the true teachings to future generations.
"Fifty-four years, illuminating the first heaven, 
hitting this flying flag, touching and 
breaking with all my heart and soul searching for nothing, I fell into the Yellow Spring while still alive. For fifty-four years, I have single-mindedly sought the correct teachings, left my own home, and was able to encounter the teachings of Buddha in an endless world. Ah, there is nothing more to seek from the depths of my life. I will confirm the correct teachings that I have continued to find in this life, and go to the other world."
How to enjoy the places associated with Dogen
Dogen spent about 40 years of his 54-year life in Kyoto or its surrounding areas. His remains have been well preserved by posterity. Here we introduce the remains around Kyoto that are associated with Dogen.
Tanjoji Temple (Kugahonmachi, Fushimi Ward, Kyoto City)
It was built on the site of the villa of Dogen's father, Hisakoga Michika. In 1918, the 66th abbot of Eiheiji, Hioki Momon Sen, made a wish to commemorate Dogen's birthplace. The current Gararan was completed in 1988.
Remains of Horikawa-in Temple (inside Kyoto International Hotel, Nakagyo Ward, Kyoto City)
This is the former residence of Hisakoga Michigutomo, who served as Dogen's tutor during his childhood. Michigutomo was the greatest poet of his time. In 1998, a monument to Dogen's poem was erected to commemorate the 800th anniversary of his birth.
Hieizan Enryakuji Temple (Head temple of the Tendai sect, Sakamoto Honmachi, Otsu City, Shiga Prefecture)
Near the Genzan Daidaishi Hall on Mt. Hiei Yokoyokawa, there is the "Shojoyo Daidaishi Tower" which commemorates the sacred site of Dogen Zenji. The current stone monument was erected in 1983.
Onjo-ji Temple (Mitsui-dera Temple) (Head temple of the Tendai sect, Onjo-ji-cho, Otsu City, Shiga Prefecture)
This is the place where Dogen entered the Zen sect. Koin of Onjoji Temple was a relative on his father's side and recommended that Dogen visit Eisai at Kenninji Temple.
Kenninji Temple (Komatsucho, Higashiyama Ward, Kyoto City)
This is the place where Dogen studied Zen under Eisai and accumulated his Zen training. Later, after Dogen returned to Japan after inheriting the Shoshoho teachings from his teacher Nyojo in China, this is also the place where he settled down and wrote "Fufukankanzazazengigi".
Gonjoji Temple (Nishimasuyacho, Fushimi Ward, Kyoto City)
This temple was built on the site of An'yo-in, where Dogen lived in seclusion after leaving Kennin-ji. It was here that he wrote "Benben Dou Wa Wa," which is considered the preface to his main work, "Shoshobou Genzozo."
Koshoji Temple (Ujiyamada, Uji City, Kyoto Prefecture)
This temple was opened in Uji as a revival of the first "Senshu Zen" training hall that Dogen opened in Fukakusa, Kyoto. The grounds are lined with seven halls, typical of the Soto sect.
Rokurokuha Ranamitsu Temple (Rokurocho, Higashiyama Ward, Kyoto City)
The mansion of Yoshishige of Hatatano, a powerful supporter of Dogen, was located nearby, and it is said that Dogen frequently gave sermons at this temple.
The sacred place shown by Zen Master Dogen (Eiyo-ji-cho, Shimogyo Ward, Kyoto City)
This is the site of the residence of his lay disciple, Kaku Kaku Nen, where Dogen stayed when he left Eiheiji to return to Kyoto to recuperate from an illness. Dogen never recovered from his illness, and he passed away here on September 29, 1253.
The Dabi Pagoda of Zen Master Dogen (Washiomachi, Higashiyama Ward, Kyoto City)
Dogen's remains were cremated in the presence of many relatives, including his disciples, Kaken, and his supporter, Yoshishige Hatano. The funeral was completed in 1954.
Eiyokyo Temple (Oiwacho, Misasagi, Goryo, Yamashina Ward, Kyoto City)
This sacred site is connected to the "Eiyo Kokoan" temple established by Dogen's disciple Sen'ne at the site of his cremation. The temple's name is said to be a combination of the names of Kosho-ji and Eihei-ji.
Dogen's teachings are "teachings directly transmitted by the Buddha"
Dogen was the 51st disciple counting from Buddha.
The first disciple of the Buddha was Mamaha or Kaya or Hasho.The 28th generation was the founder of Chinese Zen Buddhism, Bodhisattva Daidharma (), the 33rd Huienou (the sixth patriarch of Chinese Zen Buddhism,(see reference), Tozan Ryokai, who is said to be the founder of the Chinese Soto sect, is the 38th head priest, and Nyojojo is the 50th.
Therefore, Dogen took pride in the Buddhism he inherited from his teacher, Nyojo, as the "Buddhism directly transmitted by Shakyamuni Buddha." It was for this reason that he did not use the name "Soto Zen" when he returned to Japan.
Knowing Dogen's teachings is nothing other than knowing the correct teachings of Buddha.
The first thing Buddha taught was the law of dependent origination. All things arise from a cause, and each result becomes a cause, producing another result.
So what is the cause of human suffering?
This is called "mumyo." Mumyo means ignorance.
Various
Business
No
Usually
Everything in this world is constantly changing and interacting with one another.
Various
Law
No
my
Nothing exists independently.
Nirvana
Han
Lonely
Shizuka
The state of enlightenment, achieved by letting go of the attachment to having things go the way one wants, is a peaceful one.
By knowing this truth and acting righteously, people can live happily.
Worrying
Worried
These feelings (greed, anger, complaints) arise from attachment to things that do not go the way we want them to. Zen Buddhism teaches us to calm these feelings and think about things in a tranquil state.
In Zen Buddhism, we believe that true happiness cannot be achieved unless all people are saved, because everything influences each other.
The correct teaching that Dogen sought was a practical method for people to live happy lives.
What is the Buddha's "state of enlightenment"?
It is said that Shakyamuni sat in meditation under the Bodhi tree, attained enlightenment, became the Buddha, and founded Buddhism. But what exactly is "enlightenment"?
Enlightenment is a state of tranquility in which all worries and troubles have disappeared, and is also called nirvana. Nirvana is the ideal state of bliss and happiness in Buddhism, free from all worries and constraints. From there, you can see the truth as it is.
Buddha continued to undergo arduous training, pondering "how humans can be liberated from suffering and live happily." He then attained serenity through zazen and realized the truth. In other words, enlightenment is the "awareness" of a state of serenity. Zazen has the effect of returning the mind to a neutral state before it begins to function.
The mind that seeks enlightenment is called the bodhi mind.
3. [Self-interest and altruism]
Mahayana: "Anyone can be saved" even without becoming a monk
In order to understand the teachings of the Soto sect, it is impossible to ignore the existence of the Daijo Buddha Teaching.
"All living beings possess the Buddha nature."
The Buddha clearly stated this, and this is the fundamental premise of Mahayana Buddhism.
"Although humans are shrouded in worldly desires, inherently we have pure hearts just like Buddhas. If we could realize this, everyone could be saved."
This is also taught in the Tendai sect, where Dogen studied. The question that Dogen had, "If everything has Buddha nature, then surely all the people should be saved?" is the foundation of Buddhism, and the desire to "save the people from suffering, regardless of my own enlightenment" is the desire of Mahayana Buddhism.
Mahayana Buddhism can be better understood by looking at its origins.
The Buddha did not write down his teachings, but spoke them to his followers. His disciples memorized them and kept them in their memory. Soon after the Buddha's death, five hundred of his disciples gathered together to recite and confirm his teachings. This is considered the beginning of the sutras, and this gathering is called the "First Buddhist Assembly."
About 100 years later, the second gathering was held, and the main topic of discussion was the precepts and rules. One of the rules preached by the Buddha was that one should not accept donations of money, but with changes in society, a suggestion was made that an exception could be made. At that time, society had become one in which a ferry fare was required even to cross a river.
However, the conservatives held the majority opinion that the precepts should be strictly observed. The progressives, who believed that exceptions should be allowed, were dissatisfied, and the Buddhist sect split. The conservatives at this time were called the "Jojozabubu" and the progressives were called the "Daidaishububu."
In the 3rd century BC, King Ashoka, who protected and encouraged Buddhism, unified the Indian peninsula for the first time, and Buddhism spread throughout India. Around that time, the Third Concordat took place, and both the Theravada and Mahasanghika sects split into even more sects.
Many Theravada sects became so devoted to their teachings that they came to believe that only those who became monks, practiced asceticism, and attained enlightenment could be saved.
The Mahasanghika sect, which had doubts about this, believed that since the Buddha taught that "all living beings have Buddha nature," "he must have wanted to save not only monks, but everyone." They then made it their ideal to "attain enlightenment and be saved while also saving others = self-benefit and benefit others."
This philosophy was likened to a large vehicle that everyone could ride and was called "Mahayana Buddhism."
By the way, "Hinayana Buddhism" is a derogatory term for Mahayana Buddhism, calling it a small vehicle that only saves monks, and it calls itself "Theravada Buddhism."
Mahayana Buddhism spread from India through Central Asia to China, and then from the Korean Peninsula to Japan, and is also called "Northern Buddhism." Theravada Buddhism spread from India to Sri Lanka and then to Southeast Asia, including Myanmar and Thailand, and is called "Southern Buddhism." The teachings and precepts of Buddha, as well as commentaries on them, are written down in each country and called "scriptures."
Zen is something that is communicated from heart to heart
Bodhidharma, the founder of Chinese Zen Buddhism, succinctly expressed the teachings of Zen in four phrases. In Zen Buddhism, these are highly valued as "Bodhidharma's Four Sacred Phrases" (see the following diagram).
Among them, "Futatsuryumon Monjiji" and "Kyogaige Betsuden" show that the state of enlightenment of the Buddha cannot be conveyed in words, but is something that is conveyed directly from heart to heart. Let me introduce the following episode called "Nenbakage Bimishou".
Many disciples and followers were waiting for the Buddha to begin his sermon. However, the Buddha only pointed to a golden lotus flower in his hand and said nothing. While everyone was tilting their heads, the first disciple, Mahakasyapa, smiled. Seeing this, the Buddha said, "My teachings have been conveyed to Mahakasyapa."
These teachings were passed down correctly from Mahakasyapa to the 28th Bodhidharma.
The teaching of "not being particular, not being bound"
In the Soto sect, the Heart Sutra is often recited in daily services and memorial services because it is a sutra that explains the state of emptiness, which is the fundamental idea of Buddhism.
"Emptiness" means "not being attached" or "not being held captive." In other words, an attached or held captive mind gives rise to earthly desires, which are the cause of our suffering.
For example, imagine that your mother and wife are drowning in front of you. Which one would you save first? The Zen answer is, "Help the one who is easier to help first." In order to save both of them, you just need to let go of your attachment to being a mother or a wife. It is important to let go of the mindset that you normally take for granted and look at the essence of things.
Zazen is a practical method for reaching the state of emptiness described in the Heart Sutra.
Dogen's Zen is "Practice and enlightenment are one"
The fundamental scripture of the Soto sect is Dogen's main work, "Shobogenzo." It is an epic work of 95 volumes that compiles the sermons he gave to his disciples and followers over a period of 22 years, from the age of 32 until his final years, and contains Dogen's Zen philosophy, the truths of Buddhism, the rules of the sect, and instructions on zazen. The title, "Shobogenzo," means "a book that illuminates the correct teachings of Shakyamuni as they are."
"Shushushogigi" is a sutra that is always read during services. It is a compilation of important excerpts from "Shobogenzo" and compiled into a total of 5 chapters and 31 verses, and was established in the mid-Meiji period as a textbook that spells out the doctrines of the Soto sect. The title represents the "gi" (meaning) of "Shu" (practice) and "Sho" (enlightenment), and preaches the fundamental way of life for humans. As it is an easy-to-understand sutra in Japanese, it is the most familiar to parishioners.
The edges are rounded off, people become smoother, and more refined.
The Soto Zen sect's sodo is a place for zazen meditation (Zen-do), and a place for the monks (Un-sui) to live, eat and sleep. That's why it's called "Un-do." It's also called "Sen-butsubutsujo" (place for selecting Buddhas) because it's where they select those who will become Buddhas.
Dogen created and practiced many "Seishinki" (rules for purity) as a code of conduct for the monks' life in the monastery. Among these are "Shoshobougengenzozojuunundodoshiki" (The Right and Worth of All), which explains the relationships between monks in training, and "Taitaidai Kogogonagejarihoho" (The Rules for Respecting Senior Monks). These are human relationship studies that are relevant to us living in the present day.
In the Shobogenzo Juundoshiki, it is said that "ascetic monks who live together in a monastery are a group of friends who are trying to find enlightenment, so they should trust each other and become one." It also says, "Do not look at the shortcomings of others with hatred." When people try their best, they tend to blame others for their shortcomings, but if they are aware of their own shortcomings, they will not blame others with hatred.
In Taiki Gokajari Ho, it goes into great detail and states that "humility is the most important thing in human relationships." Daiki is a senior, and Gokajari is a senior who has undergone Natsuge Angogo (summer intensive zazen) five or more times.
"You should not cross your legs or lean on pillars or other objects in front of your seniors."
"You shouldn't scratch your itchy spots in front of your seniors."
"You must not blow your nose or spit in front of your seniors."
"You must not sit down until your superior tells you to sit down."
"You shouldn't preach to your juniors without their permission unless they have been instructed to do so by your seniors."
"The hard work should be done by juniors first, and the easy work should be left to seniors."
"You should not criticize the merits or demerits of others in front of your superiors or guests."
Living in a community with senior monks and peers can sometimes bring about difficult interpersonal relationships, but by living humbly in this environment, monks are polished to become well-rounded people with no rough edges.
A joyful heart, a big heart, and an old heart - three principles for working
The kitchen is a place where the Buddha's life is nourished. "Eating is Zen" - Dogen thoroughly learned the importance of food in Zen training during his study in China. "Tentenza Zokyo Kyokunkun" explains the practical work and mindset of the monk in charge of meals at the Zen dojo, called "tenza," and the importance of food.
Food not only nourishes the body, but also the mind. The role of the cook is important for monks to stay healthy in both body and mind as they continue their rigorous training.
In "Tenzo Kyokun," Dogen states that it is important to have "a joyful heart = a heart that works with joy," "an aged heart = a heart that cares for all," and "a big heart = a heart that is not biased toward any one thing" when approaching work. These are called the "three hearts," and are a heart that applies not only to the work of a cook, but to everything. He also states that "even a drop of water is the life of the Buddha," and that one should not waste water or food.
"Shobogenzo" - Experience Dogen's "Living Words"
In Zen Buddhism, there is a saying that "there is no written text." So why does the sect have so many classics?
It is true that the teachings of the Buddha cannot be fully conveyed through words or letters. However, precisely because it is a world that transcends words, it cannot be properly conveyed to people unless it continues to be expressed through the best means of communication: words and letters. That is why there are so many Zen texts, and also why there are so many words that are familiarly known as "Zen words."
Dogen was also a very prolific monk. In addition to his major works, "Fufukanzazazengigi" and "Shoshobogengenzozo," he also wrote many other works, including "Hohokeikyoki," which records three years of dialogue with his teacher, Nyojojo; "Gakugakudoyouyoshinjinshu," which describes the mindset of a monk in training; and "Eieiheiseishinki," which contains "Tentenzazokyokyokunkun" and "Taitaidaikogogonagejarihoho." He is also highly regarded in the literary field, with works such as "Kasasanshodoeishushu," a compilation of Dogen's waka and doka poems compiled by his later disciples.
Greetings, safety, and the entrance... words born from Zen
There are many examples of words that originated in Buddhism being used in everyday language today.
For example, there are expressions such as “It takes a billion years,” “My pride,” and “Let the world prosper.”
In Buddhist terms, okkou is pronounced "okkou" and means "an incredibly long period of time," and has come to mean "something that is troublesome and unpleasant."
The word "gaman" means "to be arrogant towards oneself," and it has evolved from the effort to suppress one's gaman to mean "to endure."
The word "success" originally referred to the appearance (birth) of Buddha into this world and to "transcending the world," but over time it came to be used to mean attaining a high position.
Here we will introduce some "everyday words" that originated from Zen words.
In Zen Buddhism, when people sit next to each other in zazen or when they pass each other, they bow and put their hands together, which is a form of greeting. Both "ai" and "satsu" mean to approach, and greetings are done in an atmosphere of tension between the two people.
In Zen Buddhism, the act of pondering over enlightenment was likened to the entanglement of vines or wisteria branches, and was called "conflict." From there, in everyday language, it came to mean when people are arguing with each other and refusing to give in, or when there are conflicting thoughts in one's mind and one is unsure which one to choose.
●Gengenkan Originally, it was a Zen word meaning the entrance to enlightenment (Gengen Myo Myo). Later, because training monks would visit, it seems that the term came to refer to the entrance to the chief priest's room (Hojo).
●Like the phrase "Furyū moji," it means that the state of enlightenment cannot be expressed in words (michiu). In everyday language, it has come to mean something so terrible or outrageous that it cannot be expressed in words.
● Shujinko means "the original self with a Buddha-mind." Zazen is exactly the training to meet the protagonist. From there, it has become an everyday word meaning the main character or central figure in a story.
●Ji-ji-gou Ji-ji-toku "Karma" refers to the good and bad deeds that one has done. The idea is that if one does good deeds, good virtues will be returned to oneself, and if one does bad deeds, one will be punished with evil. Everything is one's own responsibility for the actions one has taken in the past.
● Chichiji: A Chinese term for senior officials. In Zen temples, there were six governors, including the training supervisor, the head of the temple's administration, the accountant, and the head of the kitchen (tentenzazo), and so they were called "roku roku chichiji."
●Tōtōkiki "Ki" (time) refers to the workings of the mind. When a master and disciple use their minds, resonate with each other, and attain enlightenment, it is called "tōkiki." From there, the term has come to mean stock trading or commodity trading, which is done by instantly seizing the opportunity.
●Every day is a good day These are the words of Monbunen, a Zen monk from the Tang Dynasty in China. It means that every day is a wonderful and irreplaceable day. Therefore, these words encourage us to cherish each and every day, give it our all, and live life without regrets.
●Mubukotoji In everyday language, it means peace, the absence of change, and health. On the other hand, in Zen, it refers to an inner state of mind, a state of tranquility in which one is not attached to anything.
Simply sitting can ease your mind and body
Zazen is the teaching and experience of Buddha itself. It is, so to speak, a precious treasure bestowed upon us by Buddha.
This is why Dogen believed that the act of zazen itself was the act of enlightenment, preached, "Immediately the mind is this Buddha," and encouraged zazen, saying, "Just sit wholeheartedly."
In Chapter 4, we will provide an easy-to-understand explanation of how to do "Zazen," which is the core of the Soto sect. Let's actually sit in the meditation, following Dogen's teachings. The method is very simple.
Adjust your posture, calm your breathing, and keep your mind calm.
Just by doing this, you can be freed from troubles and your mind and body will feel lighter. Don't think about it, just practice. Just sitting for five minutes a day will bring about dramatic changes.
First, sit down for five minutes.
There are various etiquette rules for zazen at temples, but if you are doing it at home, don't worry about being too formal; just follow the basic etiquette and do it casually.
Zazen should be done alone in a quiet and relaxing room. For example, a Buddhist altar or a guest room would be ideal. If not, a bedroom or study would be more appropriate. It is also easier to calm the mind if there are fewer noise stimuli.
In zazen, your eyes are half open, a practice known as "hanhangan," so a dimly lit room is best. If it's too bright, draw the curtains. It's best to keep the room as natural as possible, but if it's too hot or cold, adjust the air conditioning or heating as necessary to keep yourself in good health.
Wear loose clothing that is comfortable to sit in and go barefoot. Your waist and knees are larger when you sit than when you stand, so wear loose clothing, especially around the lower half of your body. Remove any accessories such as watches and necklaces. You can keep your glasses on if necessary, but it will be more relaxing if you remove them.
All you need is two cushions and a timer.
Set the timer to the time you want to finish your meditation.
Lay one zabuton as is, and fold the other in half and place it under your hips. Temples use a special mat for zazen called a "zazafu," but this is a substitute for that. Since there are individual differences in build and leg length, if you actually sit down and find it too low, adjust it by placing another zabuton under your hips.
The place where you sit is called "tantan." In the Soto sect, you sit facing a wall, so you lay a zabuton about one meter away from the wall or the shoji or sliding door, and that is called tan.
There is no particular rule for the time of day to do zazen. It can be done at any time that you feel most relaxed. By the way, at the training dojo, zazen is practiced at dawn (around 4am right after waking up), early morning (around 10am between breakfast and lunch ), noon (around 4pm between lunch and dinner), yellow twilight (around 8pm between dinner and bedtime), and late night (around 2am).
Regular zazen is said to last for 40 to 50 minutes, the time it takes for one stick of incense to burn out, and is called " 
ichiitchu ." When practicing zazen at home, you can start with just five or ten minutes. Try it for as long as you think you can. Once you get used to it, you can extend the sitting time to fifteen or twenty minutes. It is more important to continue sitting every day, even if it is for a short time, than forcing yourself to sit for a long time.
However, you should decide the time before sitting down. To do this, you can use an alarm clock, a kitchen timer, or the timer function on your cell phone. Of course, you can also prepare some incense sticks and break them to an appropriate length to use as a guide for the time.
Another thing to consider is your physical condition. Of course, you should avoid it if you are not feeling well, but also if you are sleep-deprived, full, or hungry.
Posture, breathing, and mind become one
The key points to remember when doing zazen are to regulate your body, your breathing, and your mind.
Choshin means sitting in the correct posture. Learning the correct posture, such as crossing your legs, straightening your back, clasping your hands, closing your mouth, and opening your eyes, will quickly harmonize your body and mind, leading to a fulfilling zazen experience.
The zazen posture is not painful at all. At first, you may experience numbness in your legs because you are crossing your legs in an unfamiliar way, but as you continue, it will help relieve fatigue and is a very healthy posture.
Breath control means sitting with correct breathing. The basis of breath control is quiet, slow abdominal breathing. The breathing method of zazen is called "Tantan-den breathing" because it focuses on breathing below the navel or the tan-den (inside the abdomen about 10 cm below the navel).
If you can regulate your breathing, you can also regulate your mind smoothly. Regulating your mind means sitting with the right mind, which can be simply put as "not thinking about anything," or in other words, being empty of mind. By sitting relaxed and without disturbing your breathing, you can get closer to being empty of mind.
By properly regulating your breathing and mind, you will naturally eliminate distracting thoughts and noise.
Please refer to the following paragraphs for specific instructions on how to cross your legs, breathing techniques, and zazen procedures.
Another tip for performing zazen correctly is to bow carefully at the beginning and end of your zazen session.
The Buddhist etiquette is to "join hands together and bow head." In India, it is considered that "the right hand is pure and the left hand is impure." In Buddhism, this is said to be the ideal posture in which the pure mind of the Buddha and our minds in the delusional world (impure) join together and become one. Therefore, it is important not to simply join hands together, but to bow head together with the heartfelt message of "I bow to the life of the Buddha" and "Thank you." This leads to a sense of calm.
Sit "as still as a stone"
The way to cross your legs in zazen is based on the cross-legged position, with both legs crossed and the left leg on top, the same as when Buddha attained enlightenment.
The procedure for crossing your legs is to first sit cross-legged and place your buttocks on the folded cushion that you will be using as a seat cushion. The trick is to not sit too deeply, but to place your buttocks shallowly on the front half of the cushion.
Then, hold your right foot with both hands and place it on the base of your left thigh, then place your left foot on the base of your right thigh in the same way. If you cannot cross your legs, you can also sit in a half-lotus position, which is simply by placing your right foot under your left thigh and your left foot on the base of your right thigh. If you find half-lotus position difficult, try sitting upright or in a cross-legged position.
The important thing here is to "straighten your back" and "sit your hips." If you tuck your chin in and push the top of your head up toward the sky, you will naturally feel like you are straightening your back. At the same time, push your hips forward.
At that time, if you can feel that your buttocks and both knees are the base, with your hips, torso, and head resting straight on top of that, then you are in good posture.
The basic way to join your hands is in the "Hohokai Kaijo Muin" position. Turn your right palm up and place it on top of your foot in front of your lower abdomen (Tantanden), then place the four fingers of your left hand on top of it so that they overlap, and bring the tips of your thumbs together so that they are just barely touching. If you keep your thumbs horizontal, the circle that is created will be egg-shaped when viewed from the front.
The mouth should be closed with the back teeth lightly clenched together. The tongue should be placed at the base of the upper teeth. The eyes should be in a "half-eye" position, with the upper eyelids half-lowered and the gaze directed diagonally downward, but not staring at anything. This is reminiscent of the gentle face of a Buddha statue.
Next, open your mouth slightly and breathe in slowly through your teeth, then breathe out. It feels like you are exhaling all the old air. This is called "Kekkanki Ippisoku." Then, you finish Chochoshinshin with a pre-Zazen warm-up called "Sasa-Mido-Yu-Yu-Yu-Furi-Shin."
Take a deep breath of fresh air
The basic breathing technique in zazen is to breathe through your nose. Just as the kanji for "breathing" suggests, you should "exhale and inhale" repeatedly. Exhale slowly and slowly from your lower abdomen, and when you have exhaled completely, inhale as hard as you can until your lower abdomen expands. It should feel like you exhale for about ten seconds and inhale for two to three seconds. Each breath lasts for about fifteen seconds, so that works out to four or five breaths per minute. As you get used to it, you can breathe for longer periods of time. Plenty of fresh oxygen will circulate throughout your entire body, helping to activate your brain.
At this time, if your lower back is not fully stretched, you will not be able to take a deep breath, and when you exhale your lower back will round and your upper body will shake, so make sure to stabilize your lower back.
When breathing in zazen, you should be aware of your tanden (focus your mind on your tanden). If your lower abdomen moves slowly while breathing, you will be able to breathe in the correct rhythm.
6. How to put your mind at ease
Tips for enjoying the "pleasant feeling of mindlessness"
Tuning
Body
If you perform the breathing regulation correctly, your mind will naturally be almost fully regulated.
The trick to becoming mindless is to first focus your attention on breathing at the tanden. By directing your mind to the tanden, your mind will be freed from irritation and anxiety. Then you can "direct your mind to become mindless." It's difficult to put into words, but for example, in zazen sessions held at Zen temples, participants are given the following explanation:
"I want you to rejoice, savor and enjoy the fulfillment and calm of your body and mind that comes from the silence of zazen. Then, while concentrating on emptying your mind, you will naturally be able to become free."
Rather than being conscious of emptying your mind, it's more like a sense of joy in the fulfillment you feel just sitting there. Try it for yourself.
"Easy Zazen" that can be done without crossing your legs
For those who want to enjoy zazen in a more casual way, we will introduce "simple zazen" that can be done without crossing your legs. The easiest of these is "chair zazen."
You can do this at home, at work, on a park bench, while traveling on the train, while waiting for an appointment at the hospital, etc. It is an effective way to refresh yourself when you want to relax a little due to tension, excitement, stiff shoulders, stiffness in the body, etc.
When practicing chair zazen, a chair that is not too soft and has a large, flat seat is suitable so that you can sit steadily. The height of the chair should be such that when you sit, the soles of your feet are properly placed on the ground and your thighs are horizontal to the floor, which will make you more stable and less likely to get tired.
The key to sitting is to "adjust your body, your breath, and your mind" just like in regular zazen.
Sit shallowly in the chair without leaning against the backrest. Stand with your feet shoulder-width apart and place the soles of your feet firmly on the floor. Push your hips back and sit with your spine parallel to the backrest, and you will find your lower back will be more relaxed.
Once you have achieved this, the remaining steps are the same as in regular zazen.
It's easy to do, so it's important to follow the basics. You should pay particular attention to how you start and finish. You should carefully perform the warm-up sequence of "Placing hands together and lowering head", "Taking a deep breath", and "Shaking left and right", and then the cool-down sequence of "Shaking from side to side" and "Bowing hands together". Take your time and perform the swaying from side to side in particular. This will help you enter a meditative state quickly, and you'll be able to return to that state quickly after you finish. Please note that it's not good to go to work or do housework while still in a meditative state.
Chair zazen is effective in the following situations: If you are a person who is nervous, doing chair zazen for a minute before a presentation will help you to breathe more deeply and relieve tension. Also, if you do it during a break in a long meeting, your concentration will improve and you will come up with good ideas. Chair zazen can also be applied in the bathroom or in the bath (put a bath stool in the bathtub and sit on it). Please give it a try.
What happened to the Soto sect after Dogen's death?
Chapter 5 looks back on the history of the Soto sect after Dogen's death.
During the eleven years that Dogen spent at Kosho-ji Temple in Kyoto, he actively engaged in missionary work in order to save people through Zen.
However, after moving to Eiheiji Temple in Zen Province, things changed completely. They formed a strict community of pure monks (ordained monks) and placed emphasis on nurturing genuine disciples. In other words, it is thanks to the efforts of Dogen's disciples, who were inspired by pure Zen, that the Soto sect has become the great Buddhist sect boasting approximately 15,000 temples across the country that it is today.
Dogen entrusted the position of chief priest of Eiheiji to Kaiezō (1198-1280). It is no exaggeration to say that without Kaiezō, Dogen's Zen teachings would not have been properly transmitted to the present day.
Eiso, who was two years older than Dogen, is said to have been a relative of Dogen on his father's side. After training at Mount Ei, Eiso studied the Jodo sect, and then practiced Zen in the Japanese Daruma sect, inheriting Dogen's teachings. The Japanese Daruma sect was founded by a self-taught Zen monk named Noh Nonin in the late Heian period, and flourished for a time along with the Rinzai sect founded by Sai Sai.
However, due to the suppression of older Buddhist sects such as Mount Eiheiji, the Imperial Court issued a ban on missionary work, and the sect declined. As a result, many of the high priests of the Japanese Bodhidharma sect joined Dogen's Soto sect.
The most prominent of these was Huaisang. Huaisang visited Dogen when Dogen returned from China and was staying at Kenninji Temple. After reading "Fufukankanzazazengigi," said to be Dogen's founding declaration, he challenged Dogen to a debate on the teachings as a fellow Zen monk. He was so moved by Dogen's teachings that he asked to become his disciple on the spot. Since Dogen was in temporary housing at the time, he asked Dogen to wait until he had his own temple built before he could become his disciple.
Six years later, in 1234, the year after Dogen founded Koshoji Temple, Huaisang formally entered the teachings of Dogen, and attained enlightenment two years later. From the beginning, Huaisang always served Dogen, and he devoted himself to passing on his master's teachings to future generations, recording Dogen's sermons and questions and answers in a mixture of kana and compiling them into the Shoshohobogenzozo Zuimonmonki. This is a valuable resource for understanding Dogen's character. Huaisang was also the central figure in the transcription of Dogen's main work, Shoshohobogenzozo.
In addition, Kaijo's senior disciple Kaikan, Kaikan's disciples Gisuke Kai and Gigen'en, and others from the Japanese Bodhidharma sect joined the group and played a central role in supporting the Soto sect after Dogen's death. When Dogen left Eiheiji to travel to Kyoto to recuperate from an illness, Gisuke was appointed as the supervisor of Eiheiji (a position that oversees the management of the temple in place of the chief priest).
Another direct disciple of Dogen who is known as his son is the Buddhist monk Jakuen (1207-1299). Jakuen studied under Nyojojo at the Tendōzan Temple in China, and trained as a fellow disciple of Dogen.
Pure
After caring for his late father, he came to Japan to train under Dogen, who continued Nyojo's lineage.
Jakuen was unable to attain enlightenment for a long time, and after Dogen's death, he studied under Kaijo and finally attained the seal of approval. Jakuen lived in Hohokeiji Temple in the mountains east of Eiheiji Temple.He founded the temple (see reference) and trained Giun, who later became the fifth head priest of Eiheiji.
2. The Three Generations Debate
Fifty Years of Controversy: Who is Dogen's True Successor?
The 50-year-long dispute between Dogen's disciples over the lineage of the third patriarch of the Soto sect (the third head priest of Eiheiji Temple) is known as the "San-sandai Daisōron." This was influenced by the entry of high priests of the Japanese Bodhidharma sect into the Soto sect.
After passing through the Japanese Bodhidharma sect, Kaesojo became Dogen's top disciple and instructed his disciples as the second head priest of Eiheiji, but in 1267, at the age of 70, he retired and handed over the position of chief priest to Gisuke Kai (1219-1309). As mentioned in the previous section, Gisuke was so trusted by Dogen that he was entrusted with the supervision of Eiheiji.
In addition, he had traveled to China (Sung) by order of Kaijo and had studied Zen temple rules and regulations, so it was a given that Gisuke would be appointed as the third head priest. This succession was also made possible by the trust of Hatatano, the greatest supporter of Eiheiji.
Gisuke, who became the third abbot of Eiheiji, actively promoted reforms of the sect, including establishing a ritual system and a memorial service, and working to popularize missionary work.
However, a conflict arose with the conservative faction that sought to protect the pure Zen of Dogen's time. The leader of the conservative faction was Gien (?-1314). Gien not only criticized Gisuke's reforms of the sect, but also pointed out the contradictions in the succession of the Buddhist tradition and denounced Gisuke.
Gien and Gisuke were fellow disciples from the days of the Japanese Bodhidharma sect, and entered the Soto sect together with their teacher, Kaikan. However, the fact that Kaikan was the third patriarch of the Japanese Bodhidharma sect proved to be a problem. Before entering the Soto sect, Gisuke had received a certificate of succession (certificate of succession to the Buddhist lineage) from Kaikan to succeed the Japanese Bodhidharma sect. Gien's criticism that it was wrong for someone who had inherited a lineage other than that of Dogen to become the third patriarch of the Soto sect could be attributed to jealousy of Gisuke.
The problem did not subside, so Gisuke resigned in 1272 and retired to a hermitage within the grounds of Eiheiji. Kaesō, who was 75 years old at the time, was reappointed. However, in 1280, Kaesō named Gisuke as his successor before dying. When Gisuke was reappointed, the controversy that had begun to die down flared up again. Unable to settle the dispute, Gisuke left Eiheiji with many of his disciples and established Daidaijō-ji Temple in Kaga.I opened the link below.
At Eiheiji, Gien became the fourth abbot, but Nami left Eiheiji because he could not gain the trust of the Tano clan. Eiheiji then fell into decline, and in 1341 Giun (1253-1333), a disciple of Jakuen who inherited the Houkeikyoji temple, entered Eiheiji and became the fifth abbot, reviving the temple.
Meanwhile, it was Keizan (1264-1325) who inherited the lineage of Dogen from Gisuke, who had moved to Daijoji. Keizan became a monk under Gisuke, who was the third abbot of Eiheiji, and served as the second abbot of Daijoji. After that, he opened Eiko-ji Temple (Hakui City, Ishikawa Prefecture) and Soji Temple (Wajima City, Ishikawa Prefecture) in Noto Province, and devoted himself to expanding the religious organization. Keizan also built a sacred place called "Gogoromineho" on the grounds of Eiko-ji Temple to demonstrate the authenticity of the Soto sect. The temple contains all of Dogen's teachings, including the remains and personal belongings of his teachers Nyojojo, Dogen, Kaijo, Gisuke, and Keizan himself, all of which prove the lineage of both the Tathagata and Soto sects of Buddhism. All that remains are Dogen's inscription of succession and his hand-sewn robe.
As a result, the Soto sect completely separated from the Japanese Bodhidharma sect and became unified under Dogen's lineage.
3. [Founder of the temple lineage]
The Soto sect grew through "conversions" and "gaining female followers"
Kei
Mountain
It is because of him that the Soto sect exists as we know it today - that is how great Keizan's achievements are. Keizan is known as the "father of the temple lineage" of the Soto sect, or "the great founder." He opened many temples, including Sojiji Temple (now Sojiji Temple Sosoin), which later became the main temple, and nurtured many excellent disciples. These disciples scattered throughout the country, and the Soto sect spread throughout the country, receiving a wide range of followers from samurai, merchants, and farmers.
Keizan was born in 1264 (there are various theories about his birth year) in the middle of the Kamakura period to a powerful family in Kunitanemura, Kunizen Province (Echizen City, Fukui Prefecture). It is said that he was born within the grounds of the Kannon Hall when his mother, an ardent Kannon believer, visited the temple.
Keizan first came to Eiheiji when he was about eight years old. It is said that he did so at the urging of his maternal grandmother. She had visited Dogen, who was staying at Kenninji Temple in Kyoto, and was the first woman to be admitted as a disciple.
When Keizan joined Eiheiji, the temple was in the midst of a turmoil caused by the "Three Generations of Dissenters." Keizan learned under Kaijo, who had returned to the position of head priest, after his teacher Gisuke retired the year after Keizan joined the temple, and eventually became an official monk. When Kaijo passed away, leaving Eiheiji in the care of Gisuke, Keizan once again devoted himself to training under Gisuke.
However, Keizan felt that Eiheiji, with its commotion over the Three Generations Discord, was not a suitable place for training, and so, with Gisuke's permission, he set off on a journey of training to various provinces. Starting with Houkeikyo-ji Temple, where another of Dogen's disciples, the 80-year-old Jakuen lived, Keizan actively studied not only Zen Buddhism but also esoteric Buddhism, including the Rinzai sect's Kokoku-ji Temple (Yurara-cho, Wakayama Prefecture), Tofuku-ji Temple (Kyoto City), and the Tendai sect's Hieizan Enryaku-ji Temple (Otsu City, Shiga Prefecture). The esoteric Buddhism he learned at this time would later be useful in helping to grow the Soto sect into a huge religious organization.
After training in various provinces, Keizan returned to Eiheiji, but he joined forces with Gisuke, who had left Eiheiji to avoid the Three Generations of Disciples. In 1289, he moved to Daidaijoji Temple, which Gisuke had opened in Kaga Province. Keizan was 26 years old at the time.
Two years later, Keizan was invited to become the chief priest of Jomanji Temple in Awa Province (now Jomanji Temple, Kaiyocho, Tokushima Prefecture), where he devoted himself to missionary work for four years. It is said that here Keizan gave the precepts to as many as seventy lay believers.
When Keizan returned to Daijoji Temple, he inherited the lineage from Gisuke in 1295 (there are various theories as to the date of his death), and as proof of this he was given the hand-sewn robe of Dogen, which he had inherited.
Keizan lectured the monks of Daijoji Temple on the Denkokoroku to demonstrate that his Zen had inherited the correct teachings of the teacher, teacher, and teacher-student system. This lecture covered the enlightenment of the successive patriarchs, from Shakyamuni through Bodhidharma, Dogen, and Huaisang, and was given over 53 times. Keizan later succeeded Gisuke as the second head priest of Daijoji Temple.
Keizan spread his teachings mainly in the Hokuriku region and founded many temples. In 1313 he founded Eiyo-ko Temple, and in 1321 he founded Soso-ji Temple.
Sojiji Temple was a Shingon sect temple that was converted to the Soto sect. Keizan expanded his reach by converting temples of other sects in this way. It is also said that his preaching about women's salvation and gaining female followers led to the development of the Soto sect.
"All people are vessels of wisdom."
"Every person has the potential to attain the path of Buddhism" - everyone has the potential to attain the path of Buddhism.
These words appear in Keizan's main work, "Den Denko Kouroku." These words resonate in the soul and are typical of Keizan, who gained many followers, regardless of rank.
Keizan left behind many works. One of his best-known works is the "Keizan Seishinki," which established the rules for ascetic life at Daijoji and Eikoji temples. It was created with reference to Dogen's "Eihei Seishinki" and the "Hyakuhyakujo Seishinki," established by the Chinese Zen monk, Hyakuhyakujo Kaikai. It is characterized by the arrangement of events by day, month, and year. The original has been lost, but it was reprinted by Geshu, a high priest at Daijoji, in the mid-Edo period, and had a major influence on the sect's rituals.
In addition, the Totoya Kokki, which describes Keizan's autobiography and the establishment of Eikoji Temple, is a valuable resource for learning about the activities of the early Soto religious sect and the lifestyle and culture of the Hokuriku region in the Middle Ages.
Why the Soto sect is trusted by people
After Keizan's death, the Soto sect was led by his two greatest disciples, Myomeiho (1277-1350) and Gasan (1276-1366). Myomeiho took over Eikoji Temple, and Gasan took over Sojiji Temple.
The two of them trained many excellent disciples and rapidly expanded the reach of the Soto sect that Keizan had been promoting. The temple was run by a council system after reflecting on the "Three Generations Discussion," and this gained the trust of the branch temples, which was also a factor in its development.
The two later came to be known as "Meiho of the Law, Gasan of the Law." This is said to be because Gasan's disciples opened temples all over the country, and Meiho's disciples often entered the temples. The Meiho lineage produced many high priests, such as Geshu and Manzan, who were active in the movement to restore the Buddhist tradition during the Edo period.reference).
Why does the Soto sect have two head temples?
After the "Three Generations of Discussions," there was a long period of no contact between Eiheiji Temple and Sojiji Temple, which was founded by Keizan, who inherited the lineage from Yoshisuke.
During that time, Eiheiji was protected by the lineage of Jakujaku En, but in the mid-Muromachi period, with the background of the expansion of the religious influence, the Gazan school, a disciple of Keizan, entered Eiheiji and became mainstream. This was the opportunity for the Soto sect to be unified with Eiheiji as its main training center.
Eiheiji Temple deepened its ties with the Imperial Court, receiving an imperial plaque in 1507 stating it was the "best training center of the Honcho-Soto sect," and in 1539 it was recognized as the "best training center for success in the Soto sect in Japan." This meant that it was the highest-ranking temple, allowing the wearing of purple robes.
In 1589, Sojiji was recognized as the "main temple and training center of the Japanese Soto sect." Thus, Eiheiji and Sojiji came to stand side by side as the head temples of the Soto sect.
"Return to Dogen" - A revival movement returning to its roots
During the Edo period, the Tokugawa shogunate issued the "Law Concerning Various Temples" in order to disperse and neutralize the power of Buddhist sects, and sought to control them by forcing each sect to create a vertical organization of head temples and branch temples.
In 1612, when the "Soto Zen Law Hattoto" was issued, it was clearly stated that the Soto Zen sect had Eiheiji and Sojiji as its two main temples. The branch temples were transformed into a huge religious organization with approximately 15,000 registered temples throughout the country.
The shogunate encouraged learning rather than evangelism. They also established the "Dandanka System" which required everyone to become a parishioner of a temple. Temples would hold funerals and memorial services for their parishioners, and parishioners would support the temples through donations. This system stabilized temple management, but gradually the emphasis on rituals led to a stronger influence of "funeral Buddhism."
The Soto sect was no exception. However, in 1654, the situation changed dramatically when the Chinese monk In'in Gengen introduced the Obaku sect. The Obaku sect introduced the strict Chinese Zen of the Ming Dynasty. The Soto sect was greatly inspired by its strict precepts. It is said that many Soto monks studied under the Obaku sect in search of its strictness.
Around that time, a restoration movement (a movement for religious reform) arose that sought to return to the strict teachings and rules of life of the time of Dogen and Keizan. This movement was promoted by Gesshu (1618-1696) and his disciple Manzan (1636-1715).
When Gekshu became the chief priest of Daijo-ji Temple in Kaga at the age of 54, he established and practiced the Undo Jōki, which was based on the Eihei Seishinki and Keizan Seishinki, and many monks who aspired to strict training gathered at Daijo-ji. For this reason, Gekshu was honored as the "Daijo-ji who follows the rules." It was Manzan who inherited the Undo Jōki, deepened it, and established the Sugi-jurin Seishinki.
Later, Menzan (1683-1769) was an even more thorough advocate of returning to the founder. The rules of purification established by Gekshu and others were influenced by the Obaku sect's "Oubaku Seishinkigi," and he believed that we should only look to Dogen's teachings. He studied Dogen's main work, "Shoshobobogengenzozo," and wrote many books about it. Thus, the restoration movement was completed and the foundation of Soto Zen sect doctrine was established.
Niō Zen, begging practice, cave Zen... unique training methods
In the Edo period, the Soto sect was dominated by monks who devoted themselves to academics. However, there were also some unique Zen monks who distinguished themselves from them and practiced Dogen Zen in their own way. Here, we introduce four such monks: Suzuki Shozo, who preached "Benevolence and Kingly Zen," Anafu Gaigai, who practiced in a rock cave, and Momoto Sui, who devoted himself to begging for food; and the "Genkotsu Washosho," or "monks of the monastic order," who were known as the "Genkotsu Washosho" of the late Edo period.
Suzuki Shozo (1579-1655) was born in Kuniashisuke, Mikawa Province (Toyota City, Aichi Prefecture) at the end of the Sengoku period as the eldest son of a samurai retainer of the Matsudaira clan. He served Tokugawa Ieyasu and moved to the Kanto region, where he distinguished himself in the Summer Siege of Osaka, and it was around this time that he began to visit many Zen monks. At the age of 42, he prepared to commit seppuku and informed the second shogun, Hidetada, that he was going to become a monk, and was forced into retirement. After the Shimabara Rebellion in 1637, he built 32 temples in the war-torn land of Shimabara in just three years, and together with his younger brother who became the governor of Amakusa, he negotiated with the shogunate to halve the excessively heavy annual tax in Amakusa, contributing to the restoration of the area.
Shosan taught that in order to overcome the mortal worries that are the enemy of the Buddha, one must practice Zen with a spirit that glares at the Buddha with an expression of anger and was called "Nio Zen" or "Fudo Zen." He also advocated lay Buddhism, believing that true Buddhism is one that is useful to society, and he harshly criticized the Buddhist world for not engaging in living religious activities.
Wind
Outer shell
Wisdom
Kaoru-kun
Fugai (1568-?) was born in Kami-Konozuke Province (Gunma Prefecture) and became the head priest of Sejōgan-ji Temple (Odawara City, Kanagawa Prefecture) in Sagami Province at the age of 50. However, he abandoned the temple and continued his training in the rock caves of Soga-ga-Oka Kyuryou (Tajima District, Odawara City), for which he is known as "Ana-Fugai." There is an anecdote that he used dokuro instead of tableware, and he is known as a strange monk. Fugai was also famous as a painter-monk, and he loved to paint datsudaru magi and cloth hobuchitei, and is considered a pioneer of early modern Zen art.
Peach
Water suction
Clouds
Kei
(1612-1683) was from Gogo Province, Chikugo (southern Fukuoka Prefecture), and after training at temples such as Sojiji Temple in Noto, he became the head priest of the family temple of the lord of Shimabara Domain. However, at around the age of 65, he suddenly disappeared and went to Kyoto, where he made a living by begging for food and caring for the sick. Begging is a form of training in which believers beg for the bare necessities of life and accumulate merit. At around the age of 70, he left begging and began manufacturing and selling vinegar, for which he was also known as "Vinegar Merchant Dozen."
Have something
Outer shell
Not
Transfer
(1795-1867) was a samurai of Matsuyama Domain in Iyo Province (Ehime Prefecture). He was a strong monk who was also known as a martial artist. He was an uncontrollable mischievous child from an early age, and there are many anecdotes about him. He was entrusted to a nearby Zen temple at the age of five, and moved to Denpukuji Temple (Hiroshima City) at the age of twelve, where he attended a dojo and learned martial arts. He then trained at Eiheiji Temple and Koshoji Temple in Kyoto, and at the age of 25, he went to Edo to study at the Kichijoji Temple dormitory, Sendanrin. He had contact with the "loyal aspirants of the emperor" of the late Edo period, and there is an anecdote about his training in Edo.
When Motogai found a go board he liked in an antique shop, he told the owner, "I don't have any money on me, so I'll come back later, and please don't sell it to anyone else." When the owner said, "I'd like you to leave a deposit," Motogai suddenly turned the board over and slammed it with his fist. There was a depression there, where his fist had left a mark, and he said, "This is the deposit." Motogai left behind several go boards with fist marks on them.
Ryokan: The wisdom of "living to the fullest in the present"
Ryokan Ryokan (1758-1831), who loved nature and enjoyed freedom, was also a Soto Zen monk.
Ryokan was born in the mid-Edo period as the eldest son of a famous village official in Izumozaki (Izumozaki Town, Niigata Prefecture). Although he was expected to be the heir to the temple, he was not suited to the job of village official, and so at the age of 18 he became a monk at a local Zen temple. At the age of 22, he studied under Kokusen at Entsuji Temple (Kurashiki City, Okayama Prefecture), and after 12 years of rigorous training, he attained enlightenment.
Kokusen put into practice the words of the Chinese Zen Buddhist monk Hyakuhyakujo Kai, "If you don't work for a day, you don't eat for a day," and placed hard work above academics. However, when Ryokan was 34 years old, he passed away, saying, "Live as you like." Ryokan left Entsu-ji Temple and set off on a pilgrimage around the country. He returned home at the age of 48. After that, he lived for a long time in Gogo-an, a hut rented by Kokujo-ji Temple (Tsubame City, Niigata Prefecture) on the slopes of Mt. Kokujo-yama. Gogo-an was a simple hut of about six tatami mats, covered with straw mats, and in winter the snow would get in and it was freezing. Ryokan meditated there, wrote calligraphy, and composed poetry.
When we think of Ryokan, we think of him playing innocently with the children of his hometown. It seems that Ryokan would come down from the mountains to collect alms and play with the children there.
Ryokan also left behind many touching words.
Disaster
It's difficult
When you encounter a disaster, you will likely encounter a lot of trouble.
When it's time to die, it's good to die
This
This is a miraculous method to avoid disasters.
"When disaster strikes, it's best to accept it without struggling. When your time to die comes, just prepare for death. This is a good way to avoid disaster."
This is a response to a letter from an acquaintance who was concerned about Ryokan after the major earthquake that struck the area around present-day Sanjo City, Niigata Prefecture in November 1828.
Even after witnessing a devastating earthquake that left 3,000 people dead or injured, he demonstrates his strength as a Zen monk by defiantly reciting the Zen teaching of "accept reality and live life to the fullest in the present."
From Zen to ZEN: Teachings Spreading Around the World
In the early Meiji period, the world of Buddhism in Japan entered a dark period.
The new Meiji government established Shinto as the national religion and issued the "Shinbutsu Bunri Rei" in 1868. This sparked a movement to expel Buddhism. Until then, in order to blend and harmonize the belief in Japan's indigenous gods with the imported religion of Buddhism, Shinto shrines were built at large shrines and monks served as special officials to manage the shrines. However, the Shinbutsu Bunri Rei completely changed the situation, and the destruction of Buddhist statues in temples and other buildings was carried out, dealing a major blow to the Buddhist world.
Although the various Buddhist sects united and lobbied the government, it was not until seven years later, in 1875, that the "Shinkyo Jiyurei" (Order for the Self-Reliance of Buddhist Faith) was issued. From then on, the Buddhist world slowly recovered from the damage.
Furthermore, as part of the government's modernization policy, freedoms such as hair removal, abstaining from meat, and wives were permitted for monks, and the Soto sect, which focuses on training in monks' halls, also saw a trend towards laypeople, just like other sects.
The Soto sect has been active in sect education since the Edo period, and this tradition has been maintained even after the Meiji period. In 1882, the Soto Zen University Forest College was established, which was formerly the Gakugakuryo (a Buddhist monk's school) of the Edo period, and in 1925 it was renamed "Komazawa University," where it remains to this day. There are also 29 specialized dojos across the country as training institutions for monks, two of which are dojos for nuns and monks.
One of the major events in the Meiji era was the relocation of the head temple Sojiji to Yokohama. In 1898, Sojiji in Noto was destroyed by fire, and in 1911, thanks to the wise decision of Ishikawa Sodo, the head priest of the temple, the temple was relocated to Tsurumi-ku, Yokohama, in the Tokyo metropolitan area.
Furthermore, a new temple called "Soujiji Temple" was built on the site of Sojiji Temple, and it continues to preserve the same lineage of Buddhism as that of Keizan.
The Soto Zen sect has a long history of overseas missionary work, having begun in Peru and Hawaii in 1903. Currently, the Soto Zen sect is spreading around the world with missionary bases in Hawaii, Los Angeles, Sao Paulo in Brazil, and Paris in France, centered around the Soto Zen International Center in San Francisco, USA.
"First, give it a try. Let's start from there."
I know it in my head, but I can't seem to put it into action.
Dogen saw through this weakness in our minds and preached, "The Buddhist path begins with practice!" The Buddhist path is a teaching that allows us to live happily. This Buddhist path is "practice first," or in other words, "body and mind are one."
As long as you think about it with your mind, you will never be able to attain enlightenment. Only by attaining it with your body can you understand it with your body and mind. This is connected to the foundation of Dogen's Zen teaching, "just sit wholeheartedly."
The truth of anything can only be known by doing it and experiencing it for yourself.
By the way, Dogen is also famous as a man of rare literary talent in the history of Japanese Buddhism.
In many of his works, including "Shoshobougengenzozo," he uses words with ease to explain the Buddhist path in a simple way. His childhood tutor, Kukoga no Tsuchigumo, who is said to be his father, was the editor of "Shinshin Kokokinwa Ka Ka Shushu," and Dogen was familiar with poetry from an early age.
River
Edge
Health
It becomes
When he received the Nobel Prize in Literature in 1968, he quoted Dogen's poem at the beginning of his commemorative lecture titled "My Beautiful Japan."
Flowers in spring, nightingales in summer, the moon in autumn, and even the snow in winter are cool and refreshing.
He said that the Zen spirit of celebrating the natural beauty of each season is resonant with Japanese people.
The moon, living in the clear waters of the heart, breaks the waves and turns into light.
A clear mind will influence all ways of life, becoming a light for each one, and opening up a pleasant world.
In Chapter 6, we will introduce Dogen's words that will give you the courage to take a step forward.
"Let's join hands and feel the silence in our hearts"
The words on the left are from the Gakugaku Dodo Yoyo Shinjinshu, a text that teaches monks what to keep in mind when studying Buddhism.
"Shinso" refers to the workings of one's own mind. "Shingyō" refers to action. The most difficult thing in Buddhist training is to regulate the workings of the body and mind.
The principles of zazen, "adjusting the body and mind," are applicable to everything in Buddhism.
So what does it mean for the mind and body to be in good working order?
Dogen says that the key is to be calm and quiet no matter where you are. So the best thing to do is to put yourself in a place where you can feel silence and experience it.
The place is a temple. I stop in front of the temple gate, bow, and then go through the gate. I walk slowly along the approach to the main hall. When I put my hands together in front of the principal image, I feel a mysterious feeling of my heart being purified. This is the moment when I truly feel the silence.
"A gentle expression creates a gentle heart"
The Buddha taught, "If you want to be happy, make others happy. You cannot be happy unless you make others happy."
The four ways that Buddha taught to make people happy (Dogen explains these principles as follows: "Giving alms," "Speaking loving words," "Acting mercy," and "Doing the same thing."
The words on the left are an encouragement for "doji" (companionship). Doji means doing things that please others, without forcing yourself, and adapting to the other person.
Treating people with a smile is truly a way to share joy together.
The key point of Dogen's words is to be gentle not only on the outside but also on the inside, so try practicing this on the outside first. When you think, "I have a gentle expression," your heart is already gentle as well.
"Aspiration is the first step"
Just by "longing" for anything, you are already part of that group. If you long for enlightenment, you will enter enlightenment. If you long for love, you will enter love. To long for something is to have the hope that it can become so.
The basis of Buddhist teaching is to "reverence for the three treasures." The three treasures are Buddha (Buddha), Dharma (Buddha's teachings), and Sangha (fellow students of Buddhism).
The Buddha told his disciples, who were going on a missionary journey alone,
"If fear comes over you on your journey, remember me. If you cannot remember me, remember my teachings. If you cannot remember the teachings, remember your companions. And you will be able to remove the fear."
Longing for the Three Treasures gives us the courage to live.
"Only heartfelt words can touch the heart"
The Buddha taught, "Speak only words that do not torment yourself or hurt others."
Dogen takes this a step further, recommending that we speak in "love words." Love words are words of praise and kind words that are sincere.
Everyone is happy to be praised. However, if you are praised face to face, you may end up blushing and laughing. On the other hand, if you hear indirectly, "Mr. So-and-so praised you," it touches your heart deeply and makes you several times happier.
When your kind words reach the other person's heart, your bond with them will become even deeper.
The basis of kind words is consideration for the other person. This is something we should always keep in mind.
"There is no inherent good or evil in the human heart."
"I became this way because I was born into a bad family." "I can't be happy because I had a bad upbringing."
Buddhism does not tolerate such excuses or complaining.
In Buddhism, it is believed that "human beings are originally pure beings with the same mind as Buddha." It is precisely because we are pure that we are stained with good or evil depending on our circumstances. If we are stained with evil, it is because we ourselves have resonated with that bad environment.
However, it is possible to return to the pure heart that existed before evil took hold.
Here is the point. When a person who has been tainted by evil realizes this and repents, he or she is reset to their original pure heart. This is why Buddhism teaches that "everyone can be saved."
"Repentance = a remorseful heart" is emphasized not only in Buddhism but in all religions.
"I am who I am"
The words on the left are followed by, "Learning about yourself means discarding all the rational thought that you have acquired since birth. This is how you regain your original pure self. If you can interact with others when you are in a pure state, not only will you, but those you interact with will also become pure."
Prudence is the ability to distinguish between good and evil, gain and loss, etc. It is a weapon that we acquire for self-defense. Vanity and the desire to force ourselves to conform to others are the product of prudence.
In order to let go of discretion, it is necessary to accept your "inherent weakness." You think, "I am who I am, and I can't help it." Of course, this does not mean giving up. By becoming open-minded in a good way, the confusion in your heart will disappear.
"Be happy that you can sweat"
Those who see a master shoot a target with perfection will praise that one hit. However, what is truly precious is not the hit itself, but the sweat that went into achieving it. In other words, what is truly precious is the repeated training that goes into shooting hundreds of arrows, not just the hit itself.
In the words above, Dogen seems to mean that there is no such thing as a wasted effort. In life, there are times when you face a hundred injustices and yet receive none. In fact, this is more common. For those who have suffered such setbacks and are about to give up and kneel down, Dogen says,
"Don't worry, the next arrow may hit. Your current setbacks are what increase the value of you as a person. Be happy that you are putting in the sweat and effort."
and gives me encouragement.
"Let us receive your teachings with an open heart."
Parents and children, siblings, spouses, and others who have lived together for a long time tend to adopt similar speech patterns, actions, and even ways of thinking. Dogen poetically describes this as "if you are in the mist, your clothes will get wet."
Humans are greatly influenced by their environment. Dogen always preached that if one meets a proper teacher and continues to practice proper zazen for a long time, one will naturally acquire the Buddhist path.
It is important for us too to meet a good teacher and practice living a good life.
However, even if you meet a good teacher, the key is whether you can listen to the teacher's teachings with an open mind and put them into practice. You must discard your preconceptions and listen to the teachings. If you devote yourself to the teachings of your teacher (Buddha), before you know it, you will become like the teacher (Buddha).
"Fishing for your heart. Fishing for peace."
The Soto sect prefers "elegance." Dogen said that since ancient times, many saints and wise men have lived by rivers. Riversides are traditionally elegant places. They lived in harmony with nature, with time flowing slowly.
Dogen believed that "to immerse oneself in fishing is to fish for one's own soul, and to fish for the peace of emptiness."
In other words, the words on the left are conveying the message that "nature is the truth."
Also, in a poem from the Tang Dynasty in China, there is a line that says, "In the mountains, there is no day that passes by." This means that when you are secluded in the mountains, you are so far removed from the rest of the world that you forget the passage of time. It is difficult to seclude in the mountains, but we should also find something in our daily lives that draws us in and allows us to lose ourselves in thought.
"Because there are things, there are worries"
When Dogen returned to Japan after completing his studies in China, people had high hopes for the magnificent Buddha statues and scriptures he would bring back. However, Dogen said, "I returned empty-handed." This means that he only brought to Japan the Zen that he inherited from his teacher, Nyojojo.
Dogen also said, "The sun rises in the east and the moon sets in the west." He teaches that it is important to accept the natural flow as it is, without inserting our ego into it, and to live mindlessly without running away from that fact.
It has been the teaching of the Buddha that monks should not own anything other than their robes and the bowls they use to beg, because possessing material things is the cause of suffering.
Look around you. Isn't your home filled with things you've acquired out of your own desire? These words should make you reflect on yourself.
"People become human by being polished."
Just like a gemstone, humans can also become virtuous by polishing it diligently.
"Is there a diamond that shines brightly from the beginning? Similarly, is there a person who is perfect from the beginning? They must be trained and polished. You should not conclude that you do not have the ability and neglect your efforts."
Dogen emphasizes the importance of continuing to learn.
And, this is the key point, I teach that in order to continue learning, it is important to have friends who can work hard together with you. Even if you feel like giving up, you can continue if you have friends who will encourage and empower you. It is up to you to improve yourself. However, you can only do this if you have friends who will help you improve yourself.
"Let's leave it to Buddhism. Let's leave it to fate."
Death is a scary thing for everyone.
We are not born according to our own convenience. We cannot choose the gender, appearance, or place of birth. We have accepted them. If that is the case, then surely it is natural that we cannot choose the way we die according to our own convenience. You can understand this now, right? We have no choice but to leave it up to Buddha.
"Entrusting oneself to life and death" does not mean doing nothing and just leaving it to chance. Dogen is saying that we should not be swayed by the fear and anxiety of death, but rather be grateful for the life we have been given and live with determination.
A good way to die is one in which you die without any regrets. To do that, you need to cherish the present moment in which you are alive.
The habit of "emptying your mind" for 10 seconds every morning
Everyone sometimes feels down and thinks things like, "It's raining today and I don't like it," or "The relationships at work are annoying."
Date
Date
This
Like
Date
-- "Every day is a wonderful and irreplaceable day."
As this Zen saying goes, if we could just change our mindset quickly, no one would have any worries. However, it is precisely because this is difficult that people continue to worry.
So what should we do?
Clear your mind... It's important to calm your mind a little.
It is said that feeling the sunlight in the morning is good for your health. Stretching, taking deep breaths, and moving your body will refresh your mind.
There's an even easier way to achieve peace of mind and a brighter mood.
Just put your hands together for ten seconds. That is, gassho.
It doesn't matter if it's for the happiness of your family, world peace, or the success of your colleagues. You pray for someone other than yourself, that is, with a "mind of altruism." If you have a Buddhist altar, try sitting upright and putting your hands together.
This is the service. You do not have to recite the sutra.
The Buddhist altar is the foundation of the faith of Buddhists who wish for "everyone to be happy together." By placing your hands together in prayer to the Buddha with a calm mind, you reflect on your own daily life and find the energy to put the Buddha's teachings into practice in your life. And that practice leads to peace of mind.
It is said that "he who controls the morning controls life." First, try to create ten seconds of time to empty your mind for ten days. If your mind is clear, your work will go smoothly and most interpersonal relationships will improve.
Refreshing your own body and mind is a joy. It is much easier than getting angry at someone and accumulating stress. This leads to the "Zen" mind.
The Buddhist altar is a place to "pray for everyone's happiness"
As the name suggests, the Butsudan is a place where Buddha is enshrined and is the "temple" within the home.
The inside of the Buddhist altar is basically three-tiered, with the top tier called the "Shumidadan." The base above the Shumidan is called the "Miyakuden," where the principal image is enshrined.
The Sumeru platform is modeled after Mount Sumeru, which is said to tower over the heart of this world, and represents the Buddhist worldview in which there is a palace in the heavens where Buddha resides.
Traditional Buddhist altars are luxuriously constructed, with carvings on the altar and palace, imitating the sanctuary and architectural style of temples. In other words, they are an attempt to express the splendor of the world of Buddha in a visual form.
Each Buddha has his own world (Buddha's land), called a "Pure Land." The most well-known is the extremely blissful Pure Land of Amitabha Buddha. It is located in the far west and is said to be an extremely beautiful and comfortable world.
The Pure Land of Shakyamuni Buddha is called "Sacred Mountain Pure Land" and it is said that he continues to preach there. Other Pure Lands include "Eastern Pure Land of Rururi Light" where the medicine master Shinyo comes, "Lotus World of the Lotus Garden" where the Buddha Biblical Shashana lives, "Pudding Mountain Pure Land" where Kannon Bodhisattva lives who is said to listen to the voices of those who are suffering and save them in various forms, and "Kabutosotsu Heaven" where Maitreya Bodhisattva will appear in this world as a Buddha in the future.
Various types of Buddhist altars were created based on these beliefs. Traditional Buddhist altars can be broadly divided into "golden altars" and "karakara wood altars." Golden altars are lacquered with makimaki-e (painting) and gold leaf to represent Amida Buddha's Pure Land, and are primarily used in the Jodo Shinshu sect. The Soto sect often uses calm karakara wood altars that make use of wood grains such as purple sandalwood and black sandalwood. Recently, there has also been an increase in furniture-style altars that suit the Western-style rooms of apartments.
The Buddhist altar is also a place where the memorial tablets of the deceased are placed and prayers are made for them to live in peace in the world of Buddha. However, it is not right to think, "I don't need a Buddhist altar yet because no one has passed away in my family." It is good to have a place where you can pray for everyone to be happy, remembering that you are here thanks to your parents and ancestors, and thanks to various connections. This is because the Buddhist altar is a place of emotional support.
Now, arranging and decorating the Buddhist altar with Buddhist altar implements is called "Shogongon."
In the Soto sect, we recommend that you hang a picture of "Ichibutsu Ryoso" (One Buddha and Two Patriarchs) on the main image of your family's Buddhist altar. Ichibutsu Ryoso is a triad of Buddhas depicting Shakyamuni Buddha in the center, along with the ancestor Dogen Zenji and the ancestor Keizan Zenji. These can be purchased at Buddhist altar shops or at Bodhi temples.
If you already have a Buddha associated with you, such as Shakyamuni Buddha, Amitabha Buddha, or Kannon Bodhisattva, you can leave it as is. If it is a Buddha statue, you can hang it behind it.
The memorial tablets are placed on the left and right of the principal image. The old tablet is placed on the right and the new tablet is placed on the left. If there is a death register, it is placed in the center of the middle row.
The basic Buddhist altar implements are the three basic implements: a candle stand (toumyo), an incense burner (kokoro), and a flower vase (kakebishi). The word "gusoku" means that there is nothing missing. If you enshrine the principal image in a space such as the top of a low cupboard, and provide a Buddhist rice bowl (freshly cooked rice, on the right) and tea (on the left), and have the three implements, you have a fine altar.
Gassho: "Buddha and we are one"
The basis of the service is the bow of joining hands together. The right hand represents the Buddha and the left hand represents us, and the two hands join together when the hands are joined together. Then, bowing shows respect.
The way to join hands in the Soto Zen sect is to face forward, place both hands together, stretch your fingertips straight out, and press them together tightly without any gaps. The most beautiful posture is to bring the tip of your middle finger to nose height and slightly bend your elbows.
It is important to keep your back straight when you join your hands together in prayer. By keeping your back straight and your chin tucked, you will look beautiful and feel more focused.
When praying, you keep your hands together in prayer, tilt your torso from the waist at a 45 degree angle, and then release your hands after returning to the original position. Praying while standing is called "Torippai-hai" and praying while sitting upright is called "Zazahai-hai". The prayer with hands together is a greeting that can be understood by anyone all over the world.
Receive the Buddha's blessing and cut off worldly desires
Number
Pearl
It is also called "Nenjuju" and is used in daily services and memorial services in the Soto sect. It is placed on the left wrist when holding a sutra, but not when practicing zazen.
There are many different types of prayer beads, but those with 108 beads are called "hon-tonorin." This is because it is said that humans have 108 worldly desires. It is said that if you turn the 108-bead prayer beads while wholeheartedly chanting the names of the three treasures of Buddha, Dharma, and Sang, you will receive the Buddha's protection and be able to cut off your worldly desires. In addition, the official prayer beads of the Soto sect have a ring called a dharma running through them. Dharma means "law = the teachings of Buddha" in Sanskrit. And when the Buddha preaches, it is called "tentenhobo-rin."
For parishioners, a short rosary is acceptable. It is recommended that each family member has a rosary as a "rule of conduct" when bowing to the Buddha.
How to apply the teachings of Buddha to your daily life
Sutras (scriptures) are the teachings preached by the Buddha. It is said that there are immeasurable merits and virtues in receiving and holding those teachings, reciting them aloud, copying them, and studying them.
Among these, recitation is important because anyone can do it anywhere. Even if you don't understand the meaning of the sutras, by reading them out loud as part of your morning and evening service, you will eventually be able to recite them. Then, you will be able to understand the contents of the sutras from everyday occurrences.
The Buddha's teachings (sutras) are not simply to be worshiped and revered, but to be actively used as a way to live a happy life and to be reflected in our daily actions.
For example, a simple way for a Soto Zen believer to perform daily services is to recite the Prajnaparamita Sutra () or Shushushogi (After the prayer, chant "Fu fu e kokou" (see reference). Finally, chant "Ryaku ryaku san san ho bou" (abridged version of the Three Treasures) and perform the three bows. The three bows are performed by bowing three times in unison with the bell.When reciting the sutra (see reference), if you can recite it, you should join your hands together in prayer.
In particular, the "Ryaku Sanbo" is an important ritual that is always recited at the end of every Soto Zen rite.
There is also the "Opening Verse" that is recited at the beginning, and the "Four Great Vows and Aspirations" (see the following image), which are the vows of Mahayana Buddhists. Although the wording of these differs slightly, they are common to all Buddhist sects. The contents of the "Opening Verse" are as follows:
"The extremely profound, subtle and wonderful law is difficult to encounter even for a hundred thousand kalpas."
(Encountering the teachings of the Buddha is rare and difficult, even over a long period of time.)
"We have now seen, heard, received and possessed what we have seen. We pray that the same may come and explain the true meaning of the teachings."
(But now I have found it. May I understand the truth that the Buddha taught.)
It is important to understand the spirit of this sutra and apply it to your daily actions.
Detailed instructions on how to perform the service can be found in the "Soto Zen Lay-Home Attendance Gyōgyo Seiden."
How does the Soto sect view death?
"Considering the meaning of our lives and thinking about death are important issues for human beings that cannot be resolved without religion."
At the beginning of the Shushushogigi, it says, "To give up on life and to give up on death is the cause and condition of the great undertaking of the Buddha." These are words that Dogen wrote in the volume on birth and death in his main work, Shoshobobogenzozo.
When we face the death of a loved one, we think about the meaning of life and the meaning of death. What happens to us when we die?
Generally speaking, opinions can be roughly divided into two camps: the categorical view that there is no existence after death, it is emptiness and nothingness, and the perpetual view that there is an existence after death and it is eternal and immortal. However, Dogen teaches that "both life and death are temporary states." In other words, everything is "empty," so "there is no birth, no destruction, no increase, no decrease."
In the Dodoshinshin chapter of Shobogenzo, Dogen teaches that at the moment of death, one should turn to the Three Treasures and maintain that devotion until one reaches the intermediate state (chuchuin) and even into the afterlife (rairaise). The intermediate state refers to the period from death until one is reborn, which is generally considered to be 49 days.
For this reason, in a Soto Zen funeral, the deceased is given the precepts, given a name, encouraged to become aware of their path through the "Inguidō-hogo" (instruction method), and prayed to attain enlightenment and live peacefully in the Pure Land (the Pure Land) of Buddha. At the same time, it is also a prayer for the attendees to form a bond with Buddhism and live happily through the wisdom of enlightenment.
It is said that the Soto sect began holding funerals for lay believers.
Also, originally, starting from the seventh day after the funeral, a memorial service was held seven times every seven days to pray for the deceased's happiness after death. However, in recent times, it seems that memorial services are held on the day of the funeral, and the first memorial service is usually held on the 49th day after the funeral. The next memorial services are the 1st anniversary the year after the funeral, the 3rd anniversary two years later, and the 7th anniversary six years later, for the 13th, 17th, 27th, 33rd, and 50th anniversaries.
It is good to hold memorial services for the deceased as much as possible as a sign of Buddhist ties.
"Beautiful Manners" Purify Your Body and Mind
Grilled ginger
Fragrance
This can be done using matcha powder and incense, and the etiquette varies depending on the sect.
At funerals and memorial services, incense is burned while the monk recites sutras.
The number of times incense is burned in the Soto sect varies by region, but it is usually two times. The first time is called "shukokou" to pray for the repose of the deceased's soul, and the second time is called "jujukokou" to make sure the main incense does not disappear. However, there is no need to be too strict about the number of times. If there are many attendees, it is fine to burn incense once with sincerity.
When it is your turn, proceed to the altar with the rosary in your left hand, and bow as you pass in front of the bereaved family. The procedure for offering incense is as shown in the diagram on the left. When pinching the incense, align the thumb, index finger, and middle finger of your right hand. This position is called the "Ryu Ryu Kou" (dragon mouth), as it resembles a dragon rising to the heavens.
Layman, great sister - can one's title tell one's level of virtue?
Precepts
Name
It is the name of a disciple of Buddha, and is given to those who wish to study Buddhism. Originally, it was given to those who received the precepts while alive, but nowadays it is often given at funerals.
As you can see from the diagram on the left, the original posthumous name is two characters long, with a dogo (a Buddhist name given to a person with a Buddhist name) above it, which indicates the person's virtue. These four characters are grouped together in a pair of phrases, and one character from a secular name may be added. Below that is a rank or rank that indicates the person's age, gender, etc., and generally these are collectively called the posthumous name. However, in the case of children, it seems that the dogo is often not added.
The ranks of the Soto sect are generally "Shinshinshi" and "Shinshinjo", but those who practice Zen and reach a high level of Zen are given the titles "Zenjomon" and "Zenjojoni" and "Ikoshi" and "Daidai-neshi". Furthermore, those who are highly virtuous, such as those who contribute to the maintenance of religious organizations and temples, are given the titles of In, An, and Ken on top of their Dogo.
Giving: Giving is a joy
The word for offering alms is Dana in Sanskrit. It is written in kanji as "Dannana."
Danna is originally a common Indo-European word meaning "giving to someone in need." And from the meaning of someone who gives money, it came to be used in everyday language as a title of respect for a merchant to a customer, for a servant to a master, or for the husband in a married couple.
Later in Japan, donors who give donations to temples and monks came to be called "danka."
An important duty of parishioners is to make offerings to the Buddha. We tend to think of offerings as a reward for the monks chanting sutras and holding memorial services, but this is not the case.
The "nu" in "offerings" means broad, so "offerings" means using the power and things you have to help anyone, regardless of the recipient.
For example, when a monk recites sutras and preaches about Buddhism to his parishioners at a memorial service, this is called "hobuse." For this reason, Bodhi Temple is sometimes called a "danna temple."
Parishioners make offerings to the Buddha with a feeling of devotion. Since offerings are an act of gratitude, they can be food offerings or labor donations. The envelope containing the money should be written with "offerings" (go-offerings), not "gokyo-ryo" (gokyo fee) or "eko-ryo" (decoration fee). When a person is given a posthumous Buddhist name, "go-offerings" has the original meaning, not "kaimyo-ryo" (kaimyo fee).
Donations are not only given to temples, but also to the extent that one is able to give. Donations also include when knowledgeable people teach someone something, or when people with time use their time to help others. By giving to others, people become useful members of society and find joy in living.
The important thing is to give without expecting anything in return or with ulterior motives. Also, we should always remember to be grateful so that we do not force others to give to us or complain that they give us too little.
The grave is a place of enlightenment
During memorial services, a wooden tobaba (a wooden tobaba) is erected behind the grave as a memorial service for the deceased.
This name comes from a tower in India that enshrines the remains of Buddha.
It's Dashi
Bibi
The remains of the Buddha, which were buried there, were called "Buddha Busshari" and were divided among eight tribes, who built towers of earth on their respective lands to worship them. These are called stupas in Sanskrit, or Buddha Busshari towers.
Later, King Ashoka, who unified India in the 3rd century BC, is said to have removed the relics from these pagodas and built 84,000 new pagodas and deposited them in them.
When stupas were introduced to China, they became five-story pagodas with towering architecture, and then spread to Japan via the Korean Peninsula. They were then transliterated into Chinese as "sotoba."
This was simplified to become a sotoba, a wooden stupa with carvings made to resemble the shape of a five-story pagoda.
The front of Soto Zen stupas often have the "Five Great Elements" - earth, water, fire, wind, and space - written in Sanskrit, while the back has a sutra written in Sanskrit, the date of the memorial service, and the name of the donor written on it.
In addition, stone Gorinto (five-ring towers) are sometimes erected on graves as memorial towers for generations of ancestors. These are also inscribed with Sanskrit characters representing the five elements. The five elements represent the harmony of the four conditions that make up all things (four great conditions), and the truth that everything is "empty."
●Earth represents the solid part of life...a square (shape of the earth)
●Water Polka Dot The life of all things is water... A circle (polka dot shape)
● Fire: Represents the hot energy of all things...triangle (flame shape)
●Fuudaidai: Representing the breath of all things... an upward-facing crescent moon
●Empty Daidai The true nature of all things is "emptiness"... the shape of a jewel
The Gorinto is a stupa that embodies this idea. Because Gorinto are not found in India, China, or Korea, the prevailing theory is that they were invented in Japan based on descriptions in Buddhist scriptures.
In other words, the grave represents a place of enlightenment (nirvana, tranquility) that is linked to life.
Daihannya-e: Dispelling evil spirits with the wisdom of emptiness
There are three characteristics of events at Soto Zen temples. First, they are centered on the ritual of bowing to praise the Buddha and the founder of the temple, second, there are many rituals related to the training life, and third, there are various occasions where prayer and offering rites are held to pray for people.
Among these, the "Flower Festival" and "Seijo Do-do-ai" in honor of Buddha are especially important. At the training halls, strict training called "Ro-hachi-sesshin" is carried out from December 1st to the early morning of the 8th, in which monks sit in zen for three hours, and at each temple, a picture of Buddha who has completed his training (Dashūsan-butsu) is placed in the main hall and a memorial service is held in which rice porridge is offered to the Buddha.
Also, at the "Shushosho-ae" ceremony, the enormous "Daihanbanya-nyae" sutra is read in a circular motion (reading while flipping through the pages of the sutra) to create a wind of wisdom, and many worshippers visit the temple, as it is believed that being exposed to this wind will ward off evil spirits.
1. Eiheiji Temple [Head temple of the Soto sect]
──The Honmon Dojo, located deep in the mountains
Shibi, Eiheiji Town, Fukui Prefecture
Eiheiji Temple, the head temple of the Soto sect, is built along the southern slope of Mt. Daibutsu-ji Mountain. The temple grounds, covering an area of approximately 33,000m2, are covered with dense forests of giant cedar trees over 700 years old, among which stand 70 buildings of various sizes, including the Seven Halls of the Temple.
In 1244, Dogen established Daibutsu-ji Temple with the help of his powerful supporter Yoshishige Namitano, and renamed it Eihei-ji Temple in 1246. Since then, as the main training center of the Soto sect, monks from all over the country have been living a rigorous life of training, following Dogen's teachings.
The temple has been burned down many times and the area is subject to harsh winds and snow, so no buildings from when it was first built remain. The oldest temple on the mountain is the mountain gate, which was rebuilt in 1749 and contains the "Auspicious Plaque" by Dogen, which explains the origin of the mountain's name. Temple treasures include "Fufukan Zazazengi" (National Treasure), written by Dogen, a plaque with the name "Japan's No. 1 Soto Dojo" written by Emperor Go-En'yu, and "Shoshobogenzozo" (Important Cultural Property) copied by Kaiezo.
2. Sojiji Temple [Head temple of the Soto sect]
--An open Zen garden where anyone can practice Zen
Yokohama City, Tsurumi Ward, Tsurumi
Daihonzan Sojiji Temple is a modern training center with an area of 590,000m2 in Tsurumigaoka, a suburb of Yokohama. Many buildings stand in a row, including the reinforced concrete Daiso-do (the main hall that doubles as the founder's hall and the lecture hall), and are connected by underground corridors.
Following a fire at Sojiji Temple in Noto in 1898, it was moved to its current location in 1911. The original Sojiji Temple remains as "Sojiji Temple Soin-in" (reference).
Sojiji Temple's catchphrase is "Open Zen Garden," and visitors are free to worship at any time, and it also actively engages in cultural activities. Regular viewing sessions are held several times a day, and are open to anyone, with explanations from trainee monks. The temple is also open to the public for Zen meditation and vegetarian cooking classes.
The temple treasures include the original writings of the founder Keizan, "Sosoujiji Jichukōenkigi" and "Keizan Zansho Jichōchinsōzō" (both Important Cultural Properties).
--The first temple opened by Dogen
Ujiyamada, Uji City, Kyoto Prefecture
Its predecessor was Koshosho-ji Temple (Kosho-ji Temple), which Dogen first opened in Fukasakusa, Kyoto in 1233. Dogen continued his missionary work here for eleven years, before moving to Eiheiji Temple in Echizen.
Kosho-ji Temple was later burned down during the Ojin Rebellion at the end of the Muromachi period. In the Edo period, it was rebuilt in its current location in Uji as a Buddhist temple by Nagai Inamasa, the lord of Yodo Castle, and Ban'an Nan'eiju was invited to be the temple's founder.
With the support of Mr. Nagai, Kosho-ji Temple flourished and at one time became a large temple with over 100 branch temples. At that time, Kosho-ji Temple was known as one of the "Five Soto Zen Temples of Japan," along with Eihei-ji Temple in Echizen, Soji-ji Temple in Noto, Daijo-ji Temple in Kaga, and Daiji-ji Temple in Higo.
Law
Hall
The gardens are splendid, including the dried mountain waterfall in the front garden, the dried waterfall near the Kaisan-do temple, and the pond garden near the Hohojo temple, and are counted among the "Twelve Views of Uji." It is known as a famous spot for viewing the yellow yamabuki flowers in mid-April and the autumn leaves.
--An ancient temple with a strict Zen tradition
Hokeiji Temple, Ono City, Fukui Prefecture
Treasure
Celebration
Temple
It is located at the foot of Ginge Annan Peak, about 20 minutes by car from JR Echizen Ono Station.
The temple's founder, Jakuen, was a Chinese monk and a fellow disciple of Dogen when he studied in China. He came to Japan out of admiration for Dogen and became his disciple. After Dogen's death, he received a seal of approval from the second abbot of Eiheiji, Uesojo. He then ventured into Ginkgo Peak for his post-enlightenment training, and continued his zazen training on the rocks for 18 years. Upon seeing his sublime figure, local nobleman Ijijira and others were drawn to Jakuen, who built a hall in 1261 and invited him to live at Hokeiji Temple.
Seventeen years later, the Shichido Hall was completed and the temple flourished. The strict Zen style that had been practiced since Jakuen became a tradition.It was Yoshiun, the second abbot of Hokkeji Temple, who rebuilt Eiheiji Temple, which had fallen into decline due to the Great East Japan Earthquake (see reference).
On the mountain behind Hokeiji Temple, there is a rock called Zazen-iwa, where Jakuen is said to have practiced zazen. The most well-known image of Dogen, the Kankangetsugetsu statue, is a temple treasure of Hokeiji Temple.
--A solemn Zen training center known as "Kiku Daijo"
Nagasakacho, Kanazawa City
Large
Ride
Temple
Located about 20 minutes by car from JR Kanazawa Station, this ancient temple is quiet and surrounded by old trees. The seven halls, typical of Zen temples, are decorated with indigo blue lanterns, and the Buddha hall is designated as a national important cultural property.
Daijoji Temple was founded in 1289 by Gisuke Kai, the third abbot of Eiheiji Temple. Gisuke, who had left Eiheiji Temple due to the "Sandai Soron" (Three Generations Discussion), founded the temple after receiving the support of the wealthy lord of Kaga Province, the Kashiwa clan, and the Kashiwa clan.
Daijoji Temple flourished under the efforts of the second head priest, Keizan, and became an imperial temple of Emperor Gokashiwa during the Muromachi period. The temple's influence declined with the decline of the Togashi clan toward the end of the Sengoku period, but in the Edo period, Geshu and Manzan became chief priests and led a restoration movement to revive the strict training of the Dogen era, leading to a revival of the temple.
It is known as a strict dojo, with the saying "Daijojyo with strict rules." Many worshippers visit the mausoleum where the remains of the three generations of the sect (Dogen, Kaeso, and Gisuke) are enshrined, and the Renpohodo Hall.
--A sacred place that still retains traces of the past
Monzencho, Wajima City, Ishikawa Prefecture
All
Hold
Temple
It began when Keizan converted a Shingon Buddhist temple into a Soto Zen temple in 1321. At the time, the temple was called "Shogakuji Kannonnon-do," but one day, the head priest, Jojoken, had a dream in which he handed the temple over to Keizan. At the same time, Keizan had a dream in which he was handed over to him. It is said that Jojoken then invited Keizan. The details of this are recorded in Keizan's own handwriting, "Soujijijichukouenkigi" (Important Cultural Property).
As one of the two major head temples alongside Eiheiji, it has led the Soto sect for a long time, but a fire in 1898 destroyed most of the temple grounds. The head temple functions were transferred to Yokohama, and it was rebuilt as "Soujiji Soin." Sixteen buildings, including seven halls, have been reconstructed within the 66,000m2 grounds, conveying the appearance of the past. The grand mountain gate, built in 1932 and made entirely of cypress, has a plaque bearing the mountain name "Shoshogakusan" written by Maeda Daritoshi Tanari. One of the few temple buildings that survived the fire is the eight-cornered, rotating sutra storehouse.
7. Mount Osore (Buddha Temple)
-- A sacred mountain known for its "Itako" spirit mediums
Tanabe, Mutsu City, Aomori Prefecture
Located almost in the center of the Shimokita Peninsula, Mount Osore is about a 30-minute drive from JR Shimokita Station, and the "Hachidaiji Jigoku" spreads across an area of about 23,000 square meters. The smell of sulfur fills the air within the temple grounds, and the contrast between the desolate rocky area and the clear beauty of the adjacent shores of Lake Usori is fantastic.
Bodhisattva
Proposal
Temple
The Jizo Bodhisattva is enshrined in the main hall (Jizo Hall). It is said to have originally been founded by the Tendai sect's Jikakukaku Daidaishi Shiennin during the Heian period, and was rebuilt in 1530 by the Soto sect's Entsuji Temple (Mutsu City), and since then, Entsuji has been the temple's betto (management office).
Furthermore, Mount Osore has long been considered a place where the souls of the dead gather, and every year during the "Osorezan Festival" from July 20th to 24th and the "Autumn Pilgrimage" in early October (over the long weekend), local itako (medicine women) gather and perform the Hotokeoroshi ritual, attracting many worshippers.
There are four hot springs within the temple grounds where worshippers can bathe.
8. Koganji Temple (Togenuki Jizo)
-- Jizo, the guardian deity of life who cures all diseases
Sugamo, Toshima Ward, Tokyo
The center of the Susugamo Jizo-dori shopping street, known as "Grandma's Harajuku," is the "Togenuki Jizo." Its official name is "Tokoganji," and it was first established in 1596 in Yushima, Edo. It was later moved to its current location in 1891 after passing through Shimoshitani and Byobyobuzaka.
The origin of Togenuki Jizo dates back to the Edo period, when the wife of a samurai suffered from illness and, following the teachings of Jizo Bodhisattva who appeared to her in a dream, she released a Jizo talisman into the river and recovered. This is the "Omikagekage" that can be obtained at temples today. Later, when a woman accidentally swallowed a broken needle, a monk gave her the "Omikagekage", and she spat it out and was saved. This became popular throughout Edo, and the temple came to be known as Togenuki Jizo. It was then believed to have the power to cure illnesses, and before long the number of elderly worshippers increased.
The principal image of the temple, Jizo Bodhisattva (Enmei Jizo), is a secret Buddha image and is not open to the public.
The festival day is the fourth day of every month, and on that day the shrine is packed with more worshippers than usual.
9. Kasuisai (Akihabara Main Hall)
──Famous temple associated with Tokugawa Ieyasu
Kuno, Fukuroi City, Shizuoka Prefecture
It is about a ten-minute drive from JR Fukuroi Station and is also known as a famous spot for lilies and peonies.
"Kakasuisai" was named by Tokugawa Ieyasu. Founded in 1401, the temple was originally called "Toyoken." The name was changed because the 11th head of Toyoken, Senrin Touzen, hid Ieyasu and his father during the war.
Years later, when Ieyasu became the lord of Hamamatsu Castle, he invited Tozen to the castle to show his gratitude for his past kindness. During the visit, when the elderly Tozen fell asleep, Ieyasu smiled and said, "You see me as a beloved child. So you can sleep peacefully. I am pleased with this intimacy between us. You can sleep peacefully, monk." From then on, Ieyasu began to call Tozen "Kasui Osho" (Monk who sleeps), and the name of the temple was changed.
In 1879, Akihabara moved the 3 shaku jakubou Daigongengen from Yamasan (Hamamatsu City, Shizuoka Prefecture) and built the Akihabara Main Hall. The temple is also famous for protecting against fires and other disasters.
10 Myogonji Temple (Toyokawa Inari)
-- "Prosperity in business" One of Japan's three major Inari shrines
Toyokawacho, Toyokawa City, Aichi Prefecture
Toyokawa Inari, located a three-minute walk from JR Toyokawa Station and Meitetsu Toyokawa Inari Station, is not a shrine but a Soto Zen temple called "Myogon-ji." Tokai Yoshiaki, a native of Mikawa, founded the temple in 1441, and enshrined the Thousand-Armed Kannon as the principal image, and 
enshrined "Dakiniten" as a guardian deity within the temple grounds. Kiniten was carved by Yoshiaki, the founder of Daijiji Temple in Higo, as a benevolent deity who protects the law.
Generally speaking, "Oinari-san" is a shrine dedicated to a fox, but Kiniten is not a fox, but a goddess carrying ears of rice and riding a white fox. Eventually, it came to be called "Toyokawa Inari" and became widely known.
It is said that the shrine is a place of blessing for business success, safety of the household, and good fortune. The shrine is crowded with worshippers for the first visit of the year, the spring and autumn festivals, and the monthly festival on the 22nd of each month.
There are Toyokawa Inari Betsuin temples in Minato Ward, Tokyo, Sapporo City, Yokosuka City, Kanagawa Prefecture, Tennoji Ward, Osaka City, and Kasuga City, Fukuoka Prefecture.
References (in no particular order):
"Dogen and the Soto Zen sect that you don't know" edited by Yamaori Tetsuo, published
by Yosensha; "My temple is a
Soto Zen sect" edited by Fujii Masao, published by Futabasha; "Walking in Kyoto with Zen Master Dogen" by Momose Meiji and Sugita Hiroaki, published by Kyoto Shimbun
; "Illustrated trivia about Dogen" by Nakano Tozen,
published by Natsumesha; "The world of Zen: Zen Master Dogen and Eiheiji" by Yomiuri Shimbun
; "Special edition of Taiyo Dogen" by Heibonsha;
in cooperation with
the Soto Zen Kinki District Educational Center
Born in Shizuoka Prefecture in 1939. Completed a master's course at Komazawa University Graduate School. While serving as a member of the training staff, lecturer and manager at the Soto Religious Training Institute, he has also served as a part-time lecturer at Taisho University, Musashino University and other institutions (on death and life studies, bioethics, etc.), vice general affairs officer of Namu no Kai and head priest of Kasuisai Sodo. He is currently a lecturer in the Education Training Department at the Soto Zen Research Center.
His many books include "A Word from a Famous Monk that Will Quickly Solve Your Life's Problems" and "A Recommendation for Zazen that Will Expand Your Heart" (both published by Mikasa Shobo in the Chiteki Ikikata Bunko series), "The Buddhist Study of Life and Death" (NHK Publishing), "Reading Zazen" (Sogensha), and "The Power of a One-Liner Verse to Enjoy Aging and Death as Taught by a Zen Monk" (East Press).
It is prohibited to copy, reproduce, distribute, transmit, or repost all or part of this work on a website without permission.
It is also prohibited to modify or tamper with the content of this work without permission.
In addition, this work cannot be transferred to a third party, whether for a fee or free of charge.
Illustrated explanation for quick understanding! Dogengen and Soto sects
E-book version
Publication date: May 10, 2014
Author: Nakano Tozen
Publisher: Oshikane Taiyo
Publishing OfficeMikasa Shobo
〒102-0072
3-3-1 Iidabashi, Chiyoda-ku, Tokyo
03-5226-5731
http://www.mikasashobo.co.jp
Produced by Seiko Printing Co., Ltd.
(C) Tozen Nakano
●The e-book version was created based on Mikasa Shobo's "Illustrated Guide: Quickly Understand! Dogengen and Soto Zen Buddhism" (first edition, first printing published on May 10, 2014).
